Tag Archives: Church Teaching

Divorce

How does the Church view divorce?
The Church believes that God, the author of marriage, established it as a permanent union. When two people marry, they form an unbreakable bond. Jesus himself taught that marriage is permanent (Matthew 19:3-6), and St. Paul reinforced this teaching (see 1 Cor 7:10-11 and Eph 5:31-32). The Church does not recognize a civil divorce because the State cannot dissolve what is indissoluble. See Catechism of the Catholic Church, #2382-2386.

Are divorced people excommunicated from the Catholic Church?
No. Divorced people are full members of the Church and are encouraged to participate in its activities.

May a divorced Catholic receive Holy Communion?
Yes. Divorced Catholics in good standing with the Church, who have not remarried or who have remarried following an annulment, may receive the sacraments. Catholics who have civilly divorced are encouraged to speak with their parish priest or a spiritual director about their particular situation regarding reception of Holy Communion. Please see the Catechism of the Catholic Church, nos. 2382-2386, for more information.

What support does the Church offer to divorced persons?
The Church understands the pain of those caught in this situation. When divorce is the only possible recourse, the Church offers her support to those involved and encourages them to remain close to the Lord through frequent reception of the Sacraments, especially the Holy Eucharist. (United States Catholic Catechism for Adults, p. 287). Many dioceses offer programs and support groups for divorced and separated persons. Catholic Divorce Ministry, The Beginning Experience, and Journey of Hope are helpful resources.

I am a divorced Catholic who would like to remarry in the Catholic Church. What do I need to do?
Unless your former spouse has died, you will need to obtain an annulment.

I am divorced. I am not a Catholic but I plan to marry a Catholic. We have been told that I need to obtain an annulment before we can marry in the Catholic Church. I do not understand this since I was not married in the Catholic Church.
The Catholic Church respects all marriages and presumes that they are valid. Thus, for example, it considers the marriages of two Protestant, Jewish, or even nonbelieving persons to be binding. Any question of dissolution must come before a Church court (tribunal). This teaching may be difficult to understand, especially if you come from a faith tradition that accepts divorce and remarriage. Some couples in a situation similar to yours have found it helpful to talk with a priest or deacon. To go through the annulment process can be a sign of great love for your intended spouse.

Related resources:

Divorce and Beyond, a book offering a ten-session program to guide people through the grieving process of a divorce. Appropriate for individuals or for divorce support groups, helps start the healing process through study, reflection, and discussion. Also available in Spanish.

Surviving Divorce – Hope and Healing for the Catholic Family, a 12 DVD series with guide either for personal use or as a parish program. Includes Catholic authors Rose Sweet, Dr. Ray Guarendi, Christopher West, and Fr. Mitch Pacwa. Available through Ascension Press.

For Further Reading:

Marital Sexuality

The Catholic Church, in its official teaching, has always taken a positive view of sexuality in marriage. Marital intercourse, says the Catechism of the Catholic Church, is “noble and honorable,” established by God so that “spouses should experience pleasure and enjoyment of body and spirit.” (#2362).

The Church’s positive understanding of sexuality is rooted in the teachings of Jesus that were, in part, drawn from the wisdom of the Old Testament. Both the Book of Genesis and the Song of Songs describe the basic goodness of sexual love in marriage. In the New Testament, Jesus began his public ministry with his supportive presence at the wedding feast of Cana, a further indication of the goodness of marriage.

Marital sexuality achieves two purposes. The Church affirms, first, its role in creating new human life, sometimes called the procreative dimension of sexuality. In giving birth to children and educating them, the couple cooperates with the Creator’s love.

Second, sexual union expresses and deepens the love between husband and wife. This is called the unitive, or relational, aspect of sexuality.

The bond between the procreative and the relational aspects cannot be broken. Each sexual act in a marriage must be open to the possibility of conceiving a child. Contraception is wrong because it separates the act of conception from sexual union. (See Married Love and the Gift of Life for more on this topic.)

Recent church teaching has tried to integrate the two purposes of marriage into a single perspective, which sees marital sexual love as essentially procreative. Marital love is by its nature fruitful; it generates new life. The God-created expression of marital love, joined to an openness to new life, contributes to the holiness of the couple. The “call to holiness in marriage is a lifelong process of conversion and growth.” (Catholic Catechism for Adults, p. 408)

Like all the baptized, married couples are called to chastity. The Church defines chastity as “the successful integration of sexuality within the person.” (Catechism of the Catholic Church, #2337). Married couples practice the conjugal chastity that is proper to their state in life.

The late Pope John Paul II wanted to find a new and compelling way to express this positive view of sexuality. He developed a strand of thinking about sexuality and its role in human life called “The Theology of the Body.”

The Pope begins with the idea that each human being is willed for his or her own sake. Out of love God created human beings as male and female, persons of dignity and worthy of respect. Also out of love, God established marriage as the first communion of persons. In marriage, man and woman totally give themselves to each other, and in this self-giving they discover who they are.

The sin of Adam and Eve ruptured this original unity of body and soul. Sadly, we know the results: too often women and men have become objects to be used and exploited. The salvation won for us by Jesus Christ began the process of restoring the lost unity of body and soul. This process is partly completed here; full unity will be restored in the next life.

The Church teaches that human sexuality is sacred. Within marriage, it fulfills its purpose as an expression of deep, faithful and exclusive love that is open to new life. Marital sexual relations involve profound openness and receptivity, a complete and mutual self-giving. Sexuality is an important part of that incredibly rich and mysterious pattern in Creation that comes directly from the mind and heart of God.

Biblical Roots of Marriage

Old Testament

According to Sacred Scripture, God instituted marriage as the pinnacle of creation. On the sixth day, in the first creation story, the Book of Genesis tells us: “God created man in his image; in the divine image he created him; male and female he created them. God blessed them, saying: ‘Be fertile and multiply, fill the earth and subdue it’” (Genesis 1: 27-28).

In the second creation story, God says that “it is not good for man to be alone. I will make a suitable partner for him.” (Genesis 2:18). This suitable helpmate was formed from the very rib of man and thus woman was “flesh of his flesh” (Genesis 2:22-23).

Woman, then, is man’s equal in dignity and the one closest to his heart. Because man and woman were created for one another, “a man leaves his father and mother and clings to his wife, and the two of them become one flesh” (Genesis 2: 24). Scripture teaches that marriage is not a mere human institution, but something God established from the foundation of world.

Sin not only brought about a break with God, but it also ruptured the original communion between man and woman. Adam and Eve blamed each another for what had happened and were now embarrassed by their nakedness (Genesis 3:7-13). The Old Testament shows how sin affected the goodness of marriage. There is the polygamy of the patriarchs and kings. Moses allowed divorce because of the people’s “hardness of heart” (see Deuteronomy 24:1 and Matthew 19:8). Men and women did not treat one another with integrity, honor and love as God had intended. Nonetheless, while sin marred the goodness of marriage, it did not destroy it.

New Testament

Christians are new creations in Christ, healed of sin and its effects. Marriage is also recreated and made new in Christ. Jesus tells us that in the Kingdom of God the permanent union of husband and wife that God originally intended can once more be realized (see Matthew 19:6-11). By the grace of the Holy Spirit, husbands and wives can now truly love and honor one another. St. Paul tells us that marriage bears witness to the indissoluble love of Christ for his Church. Thus, husbands should love their wives, “even as Christ loved the church and handed himself over for her to sanctify her” (Ephesians 5:25-26). Wives, too, are called to love their husbands as the Church loves Christ (see Ephesians 5:22-23). The Old Testament also shows how God taught his people to revere once more the institution of marriage. God’s covenant with his people was an image of the exclusive and faithful love of husband and wife. The prophets helped the people see that God had not intended husband and wife to be separated (See Hosea 1-3; Isaiah 54 and 62; Jeremiah 2-3 and 31; Ezekiel 16 and 23; Malachi 2:13-17). The books of Ruth and Tobit bear witness to fidelity and tenderness within marriage. The Song of Solomon shows how the love of a man and a woman mirrors God’s love for his people.

Because marriage is placed within the saving mystery of Jesus Christ, Catholics recognize it as a sacrament. It is a means through which husbands and wives grow in love for one another and for their children, become holy and obtain eternal life.

For further reading:

Common Values

My husband and I have been married 35 years and have led marriage preparation programs for 30 of those years. We estimate that over that time we’ve prepared over 5,000 couples for marriage. I’m not sure if that makes us experts or outdated and, therefore, irrelevant. I can tell you the obvious – that times have changed and we have changed.

Early in my career, when I taught high school or college students about marriage, I’d say that communication was the key in choosing a mate and keeping a marriage healthy. I’ve changed my mind.

Good communication is not enough

Yes, good communication is essential to a thriving marriage, BUT, it is not sufficient and probably not the most important criteria for choosing a mate. I say this because in my counseling I repeatedly came across couples who had learned the right communication skills and could use them. They knew how to use “I statements,” listen to the whole person, and use active listening. They were often fine, caring men and women, but they had serious difficulty living together happily- not at the beginning, but after several years.

The bottom line often came down to either very different personalities or very different values. The other significant variable was the inability of at least one partner to make a lasting commitment.

Personalities cannot easily be changed, so it’s a red flag when dating couples have very different personalities. Complementary personalities, however, can also be an advantage. For example, she’s a talker, he’s a listener; or he’s a detail person, she sees the big picture. Often people with different personalities can work out accommodations as long as the difference is not too extreme or on too many different fronts. I tell my students that it’s fine to differ on one or two elements of the Myers- Briggs Type Indicator, but if you differ on three or four and the differences are great, you’ll probably have a lot of stress in your marriage.

Common values, however, can be a deal breaker. If one spouse values a simple lifestyle and the other values accumulating wealth, it doesn’t matter how well they communicate, their basic life orientation will present constant opportunities for conflict. If one spouse values faith and the other resents religion, conflict is inevitable. This doesn’t mean that both spouses have to have the same religion, but both must value a spiritual dimension of life.

Another important common value is one’s attitude towards having children. One partner may really want children and feels marriage would not be complete without a child, while the other is ambivalent or, worse, thinks children would impinge upon their lifestyle. Good communication can only clarify this difference, not solve it.

Likewise, if one spouse believes that career is the top priority and the other puts family first, the argument will be eternal- either by outward criticism and fighting or by going underground with general dissatisfaction or depression. Whether one spouse should stay home with young children is a subcategory of this issue.

Different beliefs about respect for human life and other moral values are deeply rooted. Getting new information and talking through differences usually only lead spouses to realize that they have vastly different life goals and values. These will not change without violating one’s integrity and conscience.

Yes, communication is vital, and if couples don’t have good communication skills, learning them can be a marriage saver. But if the values are significantly different, it’s unlikely that even the best communication will be enough.

Is it too late?

This is fine, you may say, for engaged couples who have not yet made a marriage commitment, but what about us married couples? Is it too late? Can value differences be fixed or changed? The answer is that prevention is always preferable but seldom is a situation hopeless. A lot depends on the severity of differences and whether there are compromises that both spouses can tolerate.

I would never want a spouse to violate his/her conscience in order to please a mate, but sometimes one spouse may be too scrupulous. Over time they may learn that not everything is black and white. On the other hand, a spouse who rationalizes away ethical decisions, saying they are unimportant, may, with commitment and effort, develop a more sensitive conscience. It’s not easy, though, since these are life long behavioral patterns.

Sometimes a couple can agree to disagree on a few values and live their lives in different spheres. For example, one night a week she goes to a prayer group and he plays his favorite sport. He supports her and does not interfere with her Sunday worship, even though he doesn’t find it important for himself.

Most serious value differences require counseling. That’s the bottom line.

Try a short exercise to determine how close you and your spouse are on basic marriage values.

COMMON VALUES ASSESSMENT

Circle the values that are most important to you. Consider that some values may initially appeal to you but upon deeper reflection (the statement that follows each value) you realize that you don’t always hold them as a priority. Then rank them in importance from 1-14. Discuss with your fiancé(e) or spouse.

1. Honesty. Yes, but sometimes it’s OK to fudge.

2. Commitment. Sure, but some commitments are just too hard to keep.

3. Fidelity. I don’t plan on having an affair but who knows the future.

4. Loyalty. It might be necessary to violate a loyalty if another’s safety is at risk.

5. Devotion to parents. Parents are important, but spouse comes first.

6. Generosity. I’ll give, but only after I’ve taken care of myself.

7. Peacemaking. Sometimes evil needs to be confronted, even with violence.

8. Living simply. I work hard for my money. Why can’t I enjoy its rewards?

9. Kindness. Some people are too kind and others take advantage of them.

10. Self-control. I believe in being flexible and spontaneous, not being uptight.

11. Education. Education is over-rated. I wouldn’t sacrifice current wants for it.

12. Sacrifice. Suffering and delayed gratification have no use and are to be avoided.

13. Friendship. Friends are nice, but family and spouse are more important.

14. Children. I value my freedom more.

About the author
Susan Vogt is an author and speaker on marriage, parenting, and spirituality. Her website is SusanVogt.net.

Commitment

Commitment is not a very “sexy” word or concept but it probably has more to do with making marriages work than anything save common values. It’s not just about saying marriage vows or having a piece of paper that says “marriage license.” Commitment is important because we act differently when we know that our futures are tied together. You may avoid a prickly conversation if you know the other person will not be around forever. You may move on to another love if your current one has a debilitating accident or simply starts to rub you the wrong way. Commitment means you’ve promised to stay and work it through, not just today but forever.

Commitment is a choice to give up choices. Although this might at first sound limiting, it actually brings great freedom and depth. No longer does the committed person need to weigh which person or way of life will bring more happiness. Once committed, all one’s energy goes into making this commitment work. No longer are other possibilities a distraction. The two major stages of commitment are making the initial commitment and keeping the commitment.

1. Making the initial commitment

Much of the research on how commitment impacts marital happiness has centered on making the initial commitment. Usually social scientists have compared couples who cohabit before marriage with those who have not. The presumption is that cohabiting couples have not yet made a firm and final commitment to be with this partner “till death do us part” or else they would indeed be married. This tentative or partial commitment makes all the difference to their future marriage.

According to marriage researcher Dr. Scott Stanley, those who cohabit prior to engagement score worse after marriage on virtually everything measured than those who wait until marriage or wait until after engagement. This includes:

  • Psychological aggression
  • Negative interaction (conflict)
  • Confidence in their relationship
  • Marital satisfaction
  • Dedication to each other

This risk might be partly explained by the lack of clarity and mutuality of commitment at the time cohabitation begins. The nature of cohabitation presumes the possibility of the relationship not working out (and thus the commitment not being permanent). If the couple later marries, it can be more of a “sliding into marriage” than a “deciding to marry.” As a decision to marry becomes less distinct but more of a gradual slide toward marriage, it blurs the clarity of the commitment.

Stanley hypothesizes that regardless of income, race, and culture, sliding will be associated with more risk than deciding. Deciding will be universally associated with lower risk because of the mutual clarity and resulting follow through. In addition, the research shows that women are at a greater disadvantage if they move from a cohabiting relationship to marriage. With these couples, husbands have less dedication to their wives than the wives have to their husbands. (Kline, Stanley, and Markman, in press)

2. Keeping the commitment

“Till death do us part” can sound so romantic – but it can also sound deadly. Regardless of whether one marries in a secular or religious ceremony most couples still believe that they are making a permanent commitment. Of course we all know that the divorce rate is between 40 – 50%, but most couples who marry don’t think it will happen to them.

What happens between the solemn pronouncement of wedding vows and the decision to divorce? This is not a “one size fits all” situation. Certainly some couples made the decision to marry too young, too impetuously, too naively. Others were not psychologically mature enough to “forsake all others” or had other character flaws that were overlooked or not evident during courtship. Still others just got bored or tired of trying to make it work. Still others earnestly worked and gave their all to the marriage but their partner decided he or she wanted out. One can’t be married to an absent spouse.

Some spouses have no choice but to leave for their own safety or because their spouse won’t work on the marriage. But research (Waite and Gallagher, 2000) shows that many marriages could be revived if the commitment is strong. Waite and Gallagher surveyed a large national sample of unhappily married couples and found that after five years, three fifths of the formerly unhappy couples reported that they were very happy or quite happy. Sometimes it is simply the commitment to each other that carries a couple through the harder times, along with generous doses of time, counseling, effort, luck, and faith.

The Marriage Encounter movement has a motto: Love is a decision. It reminds couples that as wonderful as the feeling of love is, it is not sufficient for a marriage. At some point (actually many points) husband and wife need to decide to love – even when they don’t feel like it. Acting on this decision by doing loving things for your spouse, speaking kindly and respectfully, and deciding over and over to pay attention to the relationship makes love rekindle.

Couples who understand the essence of making a permanent commitment realize that it’s much more than just a decision not to divorce. It’s a commitment to do the daily work of keeping the commitment alive. It may mean turning off the TV or taking a nightly walk in order to listen to each other’s concerns. These simple actions, and many more, are the stuff of commitment. They are the actions that keep a marriage vibrant, interesting, and exciting so that temptations to make another choice don’t erupt. Although marriage as a permanent commitment is not restricted to people of faith, Christians might reflect on the scripture to, “take up your cross every day and follow me.” (Luke 9:23) Every day we recommit to follow our beloved and vice-versa.

For Further Reading:

The Vocation of Marriage

When the Catholic Church teaches that marriage is a Christian vocation it is saying that the couple’s relationship is more than simply their choice to enter a union which is a social and legal institution. In addition to these things, marriage involves a call from God and a response from two people who promise to build, with the help of divine grace, a lifelong, intimate and sacramental partnership of love and life. In Amoris Laetitia, Pope Francis writes:

Marriage is a vocation, inasmuch as it is a response to a specific call to experience conjugal love as an imperfect sign of the love between Christ and the Church. Consequently, the decision to marry and to have a family ought to be the fruit of a process of vocational discernment (no. 72).

The Second Vatican Council teaches that “all Christians in whatever state or walk of life are called to the fullness of Christian life and to the perfection of charity” (Constitution on the Church, n. 40). The call to marriage is a particular way of living the universal call to holiness given to every Christian in the Sacrament of Baptism. The calls to priesthood or to the vowed religious life are other Christian vocations (see St. John Paul II, Familiaris Consortio, no. 11). Along with marriage, all of them equally though in different ways, are a response to the Lord who says, “Follow me.”

The call to love is “the fundamental and innate vocation of every human being.” In the vocation of marriage – something which “is written in the very nature of man and woman,” we see that “the love of husband and wife becomes an image of the absolute and unfailing love with which God loves” (Catechism of the Catholic Church, nos. 1603 and 1604).

A vocation is a personal call. It is offered freely and must be accepted freely. Attraction to a certain way of life or to a specific person can be a good sign of being called. Most often a person comes to recognize and accept a vocation gradually. This process, sometimes called discernment, is an opportunity for growth. It can be helped by prayer and guidance from trusted mentors, friends and family.

However, what begins as attraction must deepen into conviction and commitment. Those who are called to the married life should be ready to learn what their vocation means and to acquire the virtues and skills needed for a happy and holy marriage.

The vocation to marriage is a call to a life of holiness and service within the couple’s own relationship and in their family. As a particular way of following the Lord, this vocation also challenges a couple to live their marriage in a way that expresses God’s truth and love in the world.

Marriage As Covenant

When the Catholic Church teaches that marriage is a covenant, it is using an ancient and rich biblical concept to describe how God’s steadfast and exclusive love for his people is a model for the loving union of a married couple.

The Old Testament writers trace the relationship between God and the chosen people of Israel by speaking of the covenant he offers to them through Abraham, Moses. This covenant is an invitation to enter into a relationship in which “I will be your God and you will be my people” (see Exodus 19:5ff).

A covenant is a commitment which God initiates. The Bible tells a story of Israel repeatedly straying from the demands of this covenantal relationship and God always trying to call the people back to their original commitment (see Jeremiah 22:9 and Hosea 2:4). Despite the fact that the people continually break the covenant, God still promises them a new and everlasting covenant (see Jeremiah 31).

These prophecies are fulfilled in Jesus Christ. In his life, death and resurrection, God manifests in a definitive way his desire to draw us into a loving relationship with him and with one another. St. Paul teaches that marriage is a pre-eminent symbol (or sacrament) of the covenant which Christ has with his people. This is because marriage is a commitment by which spouses pledge to each other all aspects of their lives “until death do us part.”

But also, in daily acts of kindness, service, mutual love and forgiveness couples are called to imitate, however imperfectly, the unconditional love which Christ offers to us. Seeing marriage as rooted in the broader covenant of love between God and humanity has led Pope John Paul II and others to say that marriage is a sacrament “from the beginning” and not merely after the coming of Christ.

The teaching of the Second Vatican Council (see Constitution on the Church in the Modern World, n. 48ff) placed special emphasis on understanding marriage as a covenant, while not ignoring that every marriage also involves contractual obligations between the spouses. Placing covenant at the heart of a marriage shows that the interpersonal relationship of the couple, their unitive love, is what makes all other dimensions of a marriage possible and, in some cases, bearable.

Understanding marriage as a covenant which establishes between husband and wife a “partnership of the whole life” in which they “mutually hand over and accept each other” (see Code of Canon Law, c. 1055 and c. 1057) can greatly enrich our appreciation of this special union that is: (a) sacred in the plan of God; (b) permanent, faithful and fruitful; and (c) a living symbol of God’s love for his people.

Marriage As Sacrament

When the Catholic Church teaches that marriage between two baptized persons is a sacrament, it is saying that the couple’s relationship expresses in a unique way the unbreakable bond of love between Christ and his people. Like the other six sacraments of the Church, marriage is a sign or symbol which reveals the Lord Jesus and through which his divine life and love are communicated. All seven sacraments were instituted by Christ and were entrusted to the Church to be celebrated in faith within and for the community of believers. The rituals and prayers by which a sacrament is celebrated serve to express visibly what God is doing invisibly.

In a sacramental marriage, God’s love becomes present to the spouses in their total union and also flows through them to their family and community. By their permanent, faithful and exclusive giving to each other, symbolized in sexual intercourse, the couple reveals something of God’s unconditional love. The sacrament of Christian marriage involves their entire life as they journey together through the ups and downs of marriage and become more able to give to and receive from each other. Their life becomes sacramental to the extent that the couple cooperates with God’s action in their life and sees themselves as living “in Christ” and Christ living and acting in their relationship, attitudes and actions.

Catholic teaching holds that sacraments bring grace to those who receive them with the proper disposition. Grace is a way of describing how God shares the divine life with us and gives us the help we need to live as followers of Christ. In marriage, the grace of this sacrament brings to the spouses the particular help they need to be faithful and to be good parents. It also helps a couple to serve others beyond their immediate family and to show the community that a loving and lasting marriage is both desirable and possible.

Pope Paul VI wrote: “By it [the Sacrament of Matrimony] husband and wife are strengthened and…consecrated for the faithful accomplishment of their proper duties, for the carrying out of their proper vocation even to perfection, and the Christian witness which is proper to them before the whole world” (Humanae Vitae, n. 25).