Tag Archives: Divorce

Domestic Violence

What’s the difference between normal conflict and domestic violence? Conflict is part of every intimate relationship–that’s why conflict resolution skills are important. Domestic violence, however, has no place in a healthy relationship, whether the couple is dating, cohabiting, engaged, or married.

What is domestic violence?

Domestic violence is any kind of behavior that a person uses, or threatens to use, to control an intimate partner. The two key elements are threat and control. Domestic violence can take various forms:

Physical – Violent actions such as hitting, beating, pushing, and kicking. In many cases physical abuse becomes more frequent and severe over time.

Sexual – Includes any sexual acts that are forced on one partner by the other

Psychological – Includes a wide range of behaviors such as intimidation, isolating the victim from friends and family, controlling where the victim goes, making the victim feel guilty or crazy, and making unreasonable demands

Emotional – Undermining an individual’s self-esteem, constant criticism, insults, put-downs, and name-calling

Economic – Examples include limiting the victim’s access to family income, preventing the victim from working or forcing the victim to work, destroying the victim’s property, and making all the financial decisions

Both women and men can be victims of domestic abuse. According to the National Domestic Violence Hotline statistics, approximately 1 in 4 women and 1 in 7 men over the age of 18 have been the victim of physical domestic violence, and almost 50% of both sexes have experienced some form of domestic psychological aggression.

Characteristics of victims

  • Female, although men can also experience domestic violence
  • Younger, often in their 20’s and 30’s
  • More likely to be dating or cohabiting than married
  • Nearly half live in households with children

Why do women stay?

Women often stay with their abusers because of fear. They are afraid that the abuser will become more violent if they try to leave. Some fear that they will lose their children. Many believe that they cannot make it on their own.

Some abused women believe that the abuse is their fault. They think that they can stop the abuse if they just act differently. Some cannot admit that they are abused women. Others feel pressured to stay in the relationship. They may feel cut off from social support and resources. Abused women often feel that they are alone, and have no where to turn for help.

Why do men batter?

Abusive men come from all walks of life. They may be successful in their career and respected in their church and community. Abusive men often share some common characteristics. They tend to be jealous, possessive and easily angered.

Many abusive men believe that women are inferior. They believe that men are meant to dominate and control women.

Typically, abusive men deny that the abuse is happening or they minimize it. They may blame their partner for the abuse, saying, “You made me do this.”

Alcohol and drugs are often associated with domestic violence but they do not cause it. An abusive man who drinks or uses drugs has two different problems: substance abuse and violence. Both must be treated.

What the Catholic Church teaches about domestic violence

The U.S. Catholic Bishops have made clear that “violence against women, inside or outside the home, is never justified. Violence in any form- physical, sexual, psychological, or verbal is sinful; often it is a crime as well.” (When I Call for Help: A Pastoral Response to Domestic Violence Against Women)

WHERE TO FIND HELP

For abused persons

  • Believe that you are not alone. Help is available for you and your children.
  • Talk in confidence to someone you trust: a relative, friend, pastor or family doctor
  • If you choose to stay in the situation, set up a plan of action to ensure your safety. This includes hiding a car key, personal documents, and some money in a safe place and locating somewhere to go in an emergency. For more information about safety planning go to the National Domestic Violence Hotline.
  • The National Domestic Violence Hotline provides crisis intervention and referrals to local sources of help in all 50 states. Call 1-800-799-SAFE (7233) or 1-800-787-3224 (TTY).

For those who abuse

  • Admit that the abuse is your problem, not your partner’s. Begin to believe that you can change your behavior if you choose to do so.
  • Be willing to reach out for help. Talk to someone you trust who can help you to evaluate the situation. Contact Catholic Charities or other church or community agencies for the name of a program for offenders.
  • Call the National Domestic Violence Hotline (1-800-799-7233) for information about where to find help.

 

Domestic violence and the permanence of marriage

Some abused women believe that Catholic Church teaching on the permanence of marriage requires them to stay in an abusive relationship. They may hesitate to seek a separation or divorce. They may fear that they cannot re-marry in the Catholic Church.

In When I Call for Help: A Pastoral Response to Domestic Violence Against Women, the Catholic bishops emphasize that “no person is expected to stay in an abusive marriage.” Violence and abuse, not divorce, break up a marriage. The abuser has already broken the marriage covenant through his or her abusive behavior. Abused persons who have divorced may want to investigate the possibility of seeking an annulment.

What the Bible says

Abusive men may take a text from the Bible and distort it to support their right to batter. They often use Ephesians 5:22 (“Wives should be subordinate to their husbands as to the Lord”) to justify their behavior. This passage (v. 21-33), however, refers to the mutual submission of husband and wife out of love for Christ. It means that husbands should love their wives as they love their own body, as Christ loves the Church.

The Catholic bishops condemn the use of the Bible to support abusive behavior in any form. Men and women are created in God’s image. They are to treat each other with dignity and respect.

Forgiveness

Men who batter also cite the Bible to insist that their victims forgive them (see, for example, Matthew 6:9-15). A victim then feels guilty if she cannot do so. Forgiveness, however, does not mean forgetting the abuse or pretending that it didn’t happen. Neither is possible.

Forgiveness is not permission to repeat the abuse. Rather, forgiveness means that the victim decides to let go of the experience, to move on with life and not to tolerate abuse of any kind again.

Resources

For Further Reading:

Life Matters: Explaining the Reality of Marriage to Family And Friends

The following is the full text of a pamphlet from the 2013-2014 Respect Life Program. See all seven pamphlets here.

The true meaning and purpose of marriage has become clouded over the last 40 years. This confusion has influenced why and whether young people marry. While we understand marriage as a sacrament, it’s critical we learn to use non-religious language to explain it to our children and friends in ways that properly convey its truth and beauty.

Polls show most people think marriage is merely the recognition of a committed loving relationship principally for the benefit of the spouses. However, marriage is much more. Responsible negative influences include no-fault divorce, which makes marriage conditional on the happiness and fulfillment of adults and the separation of sex from procreation and marriage.

The breakdown of marriage has reached crisis mode. Today more than 50 percent of births to women under 30 occur outside marriage. According to sociologists, the increased numbers of children in poverty, in fatherless homes, and who experience abuse and neglect all relate to changing attitudes about marriage. The phenomenon of the breakdown of marriage has spread rapidly into the segment known as Middle America and is now touching nearly every extended family.

Efforts to reverse these current trends should be an imperative of social justice for every citizen, and a primary concern of every parent. Who would choose that their grandchildren should be deprived of mothers and fathers united in marriage, or that their own children should grow up to be single parents?

Rebuilding a Christian culture – and in this case, a marriage culture – does not start with judging others but with our own conversion. Conversion is a journey, not a destination. That journey is essential to the New Evangelization and the reason Pope Benedict XVI declared the Year of Faith. To evangelize the culture, starting in our own families, it is crucial to study and transmit the teachings of the Church about love, marriage, and sexuality to our children, but to also present them in non-religious terms that reveal their truth, beauty and goodness. No matter how well they know the Catechism, young people are vulnerable to accepting conflicting ideas that seem reasonable and appealing.

Many now only accept Church teaching that correlates with their own experience. Building a deeper faith and increasing confidence requires testing and verifying what she teaches.1

Verifying the Reality of Marriage

Remember, things aren’t true because they are in the Catechism. They are in the Catechism because they are first true. Church teaching does not create reality; it gives us a deeper understanding of it. Marriage as an integral part of God’s plan for creation is a reality that can be verified without the benefit of revelation.

“Father… for although you have hidden these things from the wise and the learned you have revealed them to the childlike,” Jesus said (Lk 10:21). Looking at marriage from the perspective of the child within us reveals its truth.

The child has the right to be … brought up within marriage: it is through the secure and recognized relationship to his own parents that the child can discover his own identity and achieve his own proper human development. The parents find in their child . . . the permanent sign of their conjugal union, the living and indissoluble concrete expression of their paternity and maternity. (Donum Vitae, no. 1)

Why do adopted people wonder about their biological origins, or children created from sperm donors search out the person who engendered them, as well as their half-siblings? Rather than merely biological artifacts, moms, dads and siblings are part of our identity. Every person has a right to be part of a family, to be born to a mother and father united in marriage.2 Our own experience informs us. We all have a desire to know, be connected with, and loved by our own mother and father regardless of our relationship with them. This experience of God’s plan for creation has been stamped into our very nature.

Marriage Defined

Due to the confusion about marriage today, many struggle with expressing marriage so that its truth and goodness are evident. This is what marriage is and does:

Marriage unites a man and a woman with each other and any children born from their union.

This fact can only be recognized and not changed (Catechism §1601-1603). It expresses procreation, complementarity, motherhood and fatherhood, irreplaceability, kinship, and the good of the spouses and children. It even includes the potential for the heartbreak of infertility. Not every married man and woman has children, but every child has a mother and father.

This reveals why marriage has been recognized by every culture, society, and religion, each within its own sphere of interest or knowledge. In law, marriage creates the sole civil institution that unites children with their mothers and fathers and provides the only authority to promote it for the common good. The Church provides a deeper understanding of this same reality which was elevated to a sacrament by Christ’s total self-gift to us on the cross, and by the understanding of His relationship with His bride, the Church.

The Beauty of Marriage Revealed

In marriage, a man and woman freely choose to become irreplaceable to each other. This choice prepares them to receive the gift of a new life that has the same value and dignity as their own. The child is irreplaceable to them and both are irreplaceable to the child. Marriage begins the circle of irreplaceability we call the family.

The same is true for adoption. Marriage prepares the man and woman to receive that child into their circle of irreplaceability, permanently substituting for the mother and father the child lost.

When considered through the eyes of the child, marriage is beautiful. To rebuild a marriage culture, the truth about marriage must be restored and promoted so that more men and women choose to enter into the marital union as the foundation for their families.

As an imperative of social justice, public policy, education, entertainment and media all need to promote the importance of men and women marrying before having children.

More resources

About the Author
William B. May is author of Getting the Marriage Conversation Right, a Guide for Effective Dialogue and President of Catholics for the Common Good, an apostolate for evangelization of culture (www.ccgaction.org).

Notes
[1] Dwight Longenecker, “The Risk of Faith,” The Veritas Series (New Haven, CT: Knights of Columbus Supreme Council, 2008),http://www.kofc.org/un/en/resources/cis/cis332.pdf (accessed May 17, 2013).
[2] Donum Vitae (Instruction on Respect for Human Life in its Origin and on the Dignity of Procreation), Congregation for the Doctrine of the Faith (1987).

About the document
Reprinted with permission from:

Secretariat of Pro-Life Activities
United States Conference of Catholic Bishops
3211 Fourth Street NE • Washington, DC 20017-1194
Tel: (202) 541-3070 • Fax: (202) 541-3054
Website: www.usccb.org/prolife

Copyright © 2013, United States Conference of Catholic Bishops, Washington, D.C.

Finding Help When Your Marriage Is in Trouble

This document was developed as a print resource by the Committee on Laity, Marriage, Family Life, and Youth of the United States Conference of Catholic Bishops (USCCB) in 2011.

For Sue and Carlos, married for eight years, life is hectic as they try to balance his full-time job, her part-time job, and the needs of three children. Even when they manage a date night, conversation tends to revolve around the kids. Sue misses the connection she felt with Carlos as newlyweds. Carlos loves his family but wonders if there’s something more than the endless routine of carpools and shopping. Both worry that the spark has gone out of their marriage.

Nearly a year after Tom admitted his affair with a co-worker, Sally cannot forgive him. She considered divorce, but Sally takes their wedding vows seriously and doesn’t want to abandon nineteen years of marriage. Besides, Tom is a good father to their teenagers. Tom wants desperately to regain Sally’s trust but doesn’t know how to begin to repair the damage to their marriage.

On their wedding day, when a bride and groom promise to be true in good times and in bad, the hard times seem far away. The Church rejoices with the couple, even as it reminds them of what lies ahead. In the Nuptial Blessing the priest or deacon prays, “Lord, may they both praise you when they are happy and turn to you in their sorrows.”

The Church understands that problems are part of every marriage. The reality of human sinfulness can impair the ability to achieve a happy and holy marriage. Modern stresses on marriage can take their toll.

Nevertheless, God’s plan for marriage persists. He offers forgiveness and healing so that couples might learn to grow in self-giving love and thus become an image of the relationship between Christ and his Church.

How can this happen, however, when couples face the difficulties of married life? In their pastoral letter on marriage, Love and Life in the Divine Plan, the U.S. bishops offer an answer: “We bishops urge couples in crisis to turn to the Lord for help. We also encourage them to make use of the many resources, including programs and ministries offered by the Church, that can help to save marriages, even those in serious difficulty” (24).

This brochure identifies a variety of resources available to couples experiencing marital problems. Some couples, such as Sue and Carlos in the above example, can benefit from marriage education. Others, like Sally and Tom, often need more intensive help, such as counseling. All Catholic spouses can draw strength and healing from the Church’s spiritual resources.

The Parish as a Source of Help

Catholics experiencing problems in their marriage often turn to their parish for assistance. For many, a first step is to discuss their situation with their pastor, who can often offer support and guidance. Although most are not trained counselors, an experienced pastor knows what to listen for and what kind of help to offer. Couples like Sue and Carlos may simply need reassurance that their marriage is going through an unsettling but normal phase.

In some cases, a pastor may identify and challenge an addictive behavior. He may also determine that professional help is needed and recommend a qualified counselor.

The pastor represents a Church that is committed to saving marriages, if at all possible. He promises to offer spiritual and emotional support as the couple works through their difficulties. He asks the couple to make a similar commitment by trying in good faith to save the marriage. (An important note: In Love and Life in the Divine Plan, the U.S. Catholic bishops state that “no one in a marriage is obliged to maintain common living with an abusing spouse” [24]. See also When I Call for Help: A Pastoral Response to Domestic Violence Against Women.)

In some parishes, deacons and lay ministers are able to provide pastoral care to married couples. Other parishes have pastoral counselors—trained mental health professionals who integrate sound therapy and spirituality. If no help is available, it may be possible to find assistance at a neighboring parish. This is also an option for couples who are reluctant to discuss their marital problems with their own pastor.

Helpful Resources for All Couples

  • Skills-building programs. Research has shown that marriages are more likely to succeed when couples acquire certain skills such as communication, conflict resolution, financial planning, and time management. Some parishes and community adult education programs offer skills-building sessions. The diocesan Family Life Office may be familiar with programs offered in the area.
  • In-home resources. Many couples appreciate the flexibility of in-home resources such as books, DVDs, and web-based marriage enrichment programs. These are readily available online and in bookstores. The For Your Marriage website includes lists of recommended books and programs.
  • A Marriage Mentor couple can be helpful for any marriage, especially one in trouble. Some parishes have programs to match couples; otherwise, a pastor might suggest someone, or a couple might look for a more experienced couple whose interactions they admire.
  • Group-based encouragement and enrichment. Various enrichment programs are offered in group settings. Some, such as Marriage Encounter and the Marriage Encounter Weekend Program, bring couples together for a day or a weekend to focus on improving their marriage. Others, such as Christian Family Movement and Teams of Our Lady, offer a chance to meet regularly with other married couples for mutual support and spiritual growth.

For Your Marriage has more information about these and similar resources.

Resources for Couples with Serious Issues

  • Support groups. Addiction to drugs and alcohol, gambling, pornography, and similar behaviors, if left untreated, worsen over time and can destroy a marriage. Twelve Step programs such as A.A. and N.A. can be effective, alone or in combination with other therapy. The spouse of someone with an addiction can benefit from Al-Anon or Narconon. Many parishes have a list of such programs in their area.

See the article on Addictions for more information.

  • Retrouvaille and The Third Option. Retrouvaille is a weekend program with follow-up, designed for couples with serious problems, including those who are separated or divorced. Weekends are offered around the country. The Third Option combines skills-building workshops, sharing with mentor couples, and a support group. It can be used for marriage enrichment or crisis intervention. Spouses may come alone.

Counseling

Sometimes a problem becomes more than a couple can handle alone. Indications that a couple might need counseling include ongoing conflict that does not get resolved; poor communication patterns; disruptive life transitions; substance abuse; disagreement over a child’s needs; and mental health issues such as depression and anxiety. A positive outcome is more likely when help is sought sooner rather than later.

A major challenge is finding the right counselor. The therapist should be committed to saving the marriage, if at all possible, and should respect religious values as a resource for strengthening the marriage. The therapist should have specific training in marriage counseling, with a practice that includes a significant amount of couple work.

The best referrals come from people whose wisdom and integrity can be trusted. This might include a friend, family member, physician, or mental health professional. It could be a pastor or parish staff member. Another referral source is the diocesan Catholic Charities Office or Family Life Office.

See the article on counseling for more information.

Spiritual Resources

Jesus promises to be with those who are dealing with difficulties: “Come to me, all you who labor and are burdened, and I will give you rest” (Mt 11:28).

Couples can experience Jesus’ presence through the Catholic Church’s rich treasury of spiritual resources.

  • In the Eucharist, Catholic married couples encounter the one who is the source of their marriage. Jesus’ self-giving love sustains their own union. Sometimes, however, couples slip in their Sunday Mass attendance, or they do not attend Mass together. A first step might be to make a date for Mass and start to reclaim the spiritual foundation for the marriage.
  • Through the Sacrament of Reconciliation, Jesus offers mercy and healing and the opportunity to make a fresh start after inevitable stumbles.
  • Personal prayer, Bible reading, and devotions such as the Rosary or eucharistic adoration can help couples discern God’s will for their marriage.
  • Some parishes and dioceses offer a day of reflection or weekend retreat for married couples.

Conclusion

The Catholic Church wants couples to have a holy and happy marriage. Addressing problems as they arise helps spouses develop the skills and behaviors that lead to a happy marriage; it also leads them to a holy marriage, as they grow in virtues such as patience, perseverance, and forgiveness. Couples who have worked through serious difficulties often emerge stronger and more committed. Hand in hand, they lead each other to heaven as they witness to God’s own faithfulness and abundant love.

About the document
The document Finding Help When Your Marriage Is in Trouble was developed as a resource by the Committee on Laity, Marriage, Family Life, and Youth of the United States Conference of Catholic Bishops (USCCB). It was reviewed by the committee chairman, Bishop Kevin C. Rhoades, and has been authorized for publication by the undersigned.

Msgr. David J. Malloy, STD
General Secretary, USCCB

Scripture texts used in this work are taken from the New American Bible, copyright © 1991, 1986, and 1970 by the Confraternity of Christian Doctrine, Washington, DC 20017 and are used by permission of the copyright owner. All rights reserved.

First printing, May 2011

ISBN 978-1-60137-199-7

Copyright © 2011, United States Conference of Catholic Bishops, Washington, DC. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright holder.

This resource is also available in a printed brochure format (Publication No. 7-199). To order copies contact USCCB Publishing or call 800-235-8722.

What Makes for a Happy and Lasting Marriage?

All couples want their marriages to succeed. But what makes for a happy and lasting marriage? Is it just luck—a matter of finding the right spouse? Is each marriage unique, or do happy marriages have certain elements in common? Perhaps most important, what can spouses do to improve their chances of marital success?

Social science research offers some helpful answers. It reminds us, for example, that couples build “multiple marriages” over the course of a marriage. Common transitions such as the birth of a child, relocation, and the empty nest require couples to adjust their behaviors and expectations. Transitions can threaten marital stability, but they can also provide an opportunity for growth.

Here are several key findings from the social sciences that can help couples to navigate these transitions and build a lasting marriage.

–Couples who know what to expect during common transitional periods in a marriage are less likely to be blindsided when changes occur. Couples can acquire proactive resources to prepare for relationship shifts. See Stages of Marriage.

–The three most common reasons given for divorce are “lack of commitment,” “too much conflict and arguing,” and “infidelity.” (With This Ring: A National Survey on Marriage in America, 2005)

–In contrast, the most common reasons couples give for long-term marital success are commitment and companionship. They speak of hard work and dedication, both to each other and to the idea of marriage itself. (The Top Ten Myths of Marriage)

–Qualities that a couple can acquire and/or strengthen in order to save or improve their marriage include: positive communication styles, realistic expectations, common attitudes concerning important issues and beliefs, and a high degree of personal commitment. (Scott Stanley, “What Factors are Associated with Divorce and/or Marital Unhappiness?”)

–Married couples make a dual commitment. The first, of course, is to each other. The second is to the institution of marriage. This includes support for marital childbearing, openness to children, and a belief that marriage is for life. Such commitment results in high levels of intimacy and marital happiness. (Brad Wilcox, Seeking a Soulmate: A Social Scientific View of the Relationship between Commitment and Authentic Intimacy)

–Couples who stay married and happy have the same levels and types of disagreements as those who divorce. The difference stems from how they handle disagreements. The good news is that communication and conflict resolution skills can be learned.

It Wasn’t an Option

Have you ever thought about how uniquely we approach a difficult situation when we know there is no other option? We put our heads together and keep working until we figure out a game plan. We get help. We pray. Sometimes, we hold our breath, muddle through until time passes and things change but we “stick with it” because we believe there is no other option but to stick with it.

It was 1979. I was a sophomore in college and I had come home to visit my parents for the weekend. My grandfather had recently passed away and for the first time I saw the adults in my life emotionally and tearfully shaken by the loss of their father. (It was a light bulb moment for me. “Oh yeah…Grandpa was their dad. He was Dad’s dad!”) This lucent occasion helped me to make sense of some “family stuff” I always wondered about but never asked.

So, standing in the kitchen, cooking bacon and eggs at the stove, I watched my parents at the table engrossed in their favorite sections of the Sunday paper. I had been hearing about couples divorcing in record numbers. This was all new to me. With the exception of movie stars and my mom’s best friend, I didn’t hear about divorce. Now, in this new inquisitive, “enlightened” period of my life, I had been wondering why so many marriages were ending.

I guess I should mention that we were an Irish/Catholic family. We didn’t “discuss feelings” if you know what I mean. We didn’t complain either. It’s quite a powerful combination – Irish/Catholic. (I have no regrets. It has come in handy in my 29 years of marriage raising four sons. But that is another story.)

So there I was at the stove listening to the peaceful sound of sizzling bacon. Yet, in my head I was baffled and uneasy. I ran through a litany of struggles my parents had endured in their 28 years of marriage–a lengthy, painful recovery from a tragic truck accident, a battle with lymphoma, years of unemployment, seven children, and now the realization that I was probably clueless about loads of other stuff! I know it was naïve to do, but I started comparing their struggles with those of recently divorced couples. It just didn’t add up and I had to do it. I had to ask.

I just took a breath and blurted out without any preface, “Why? Why didn’t you guys get a divorce?”

At the same moment, they lowered the newspapers in their hands, looked up and answered in unison, “It wasn’t an option.” Then they lifted their newspapers and went back to reading. Just like that. (See what I mean…Irish/Catholic.) I thought, “Huh? That’s it? That’s IT?” I guess it is silly to think I would have heard, “Oh, your mother gave me seven beautiful children” or “Oh, your father is my best friend.” (You know, that stuff we heard on Leave it to Beaver or Donna Reed.) No chance. The answer was, “It wasn’t an option.”

November 10, 2011 will be the 60th wedding anniversary of Frank and Mary. They are soul mates. They have unwavering respect and devotion for each other. They enjoy profound admiration and love from their 24 grandchildren, seven children and their spouses. They continue to inspire and encourage without preaching, and with very few words. They are a living example of faith and the commitment to have and to hold, for better or worse, for richer or poorer, in sickness and in health to love and to cherish ‘til death do us part.

Is a Divorced Person Excommunicated?

A reader has asked the following question:

How do you respond to someone who says he is excommunicated from the Church so he no longer attends because he’s divorced and did not receive an annulment? I know it isn’t true but I don’t know the details.

Answer:

Some people believe that a Catholic who divorces is excommunicated. Not true! Divorced persons are full members of the Church and are encouraged to participate in its activities. The U.S. Catholic Catechism for Adults says: “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.” Read more about the Church’s teaching on divorce.

Should a divorced Catholic wish to remarry in the Church he or she may need an annulment. Read more about the annulment process. Even if a Catholic has divorced and remarried civilly, the Church does not want them to be alienated. The Catechism of the Catholic Church urges attention to them, “so that they do not consider themselves separated from the Church, in whose life they can and must participate as baptized persons” (no. 1651).

When Unemployment Hits Home: Seven Ways to Help Your Marriage

“It could be any couple.”

That’s the answer you’ll get if you ask a family counselor to describe the “typical couple” who comes looking for help because of unemployment.

A husband and wife may come because they need assistance reconfiguring the family budget. Because they have to learn to live with less. Because this has affected their sex life. Because they fight over what the children should give up and how to say “‘no” to their sons and daughters. Because a wife resents that she now must be the family’s bread-winner. Because a husband feels he no longer has what it takes to “be a man,” to be the family’s main provider.

They may come because the stress of unemployment has led to depression or illness. To alcohol or drug abuse. To anger or violence. To a combination that’s unique to a couple’s own particular circumstances—to their strengths and weakness both as individuals and as a couple.

They may come because they see that their marriage is crumbling and may not survive.

Sadly, some marriages don’t.

“Divorce happens. Absolutely,” noted Sarah Griffin, a Licensed Mental Health Counselor who has a private practice and also works for the Seattle Archdiocese’s Catholic Community Services in Everett, Washington. “Problems build up. Resentment builds up. They thought they were in this for love or at least what they thought love was. But love is more than a feeling. It’s a decision.”

Unemployment can leave an individual—and a couple—feeling overwhelmed, powerless, frightened. In a word, crushed. Yes, the partner looking for work can follow all the recommended steps for landing that next job but in the meantime…the meantime can be a long time.

The good news is that both husband and wife can make positive decisions that can ultimately strengthen their marriage. Here are seven ways to help your marriage when a spouse is unemployed.

1. The unemployed spouse, Griffin said, can choose to accept that things are the way they are. He or she can let go of the misguided but understandable belief that “my life has to be the way things were, or nothing is OK.” Perhaps they need to accept that the new job may not be as good as the one that’s been lost.

2. The employed spouse can remember to let the out-of-work spouse continue to have the same role he or she has always had when it comes to making family decisions. (Griffin pointed out that “those decisions are usually around money.”). He or she can avoid making the out-of-work spouse feel (even more) guilty about the loss of a second income by not fixating on “What are we going to do now!”

3. Both can keep in mind that with loss comes grief. “Losses can be devastating,” Griffin noted, “and being laid off is a primary loss.” A new loss like unemployment can bring up old losses that haven’t been dealt with, she added.

4. They can keep an eye out for signs or symptoms that they need outside help. A tip-off, said Griffin, is a “situation or emotions that interfere with your daily life. You can’t get out of bed in the morning. You can’t make it through the day. The two of you can’t stop arguing.”

5. They can seek help from both informal sources (such as wise and trusted friends or family members) and professional ones (including private counselors, counseling services, or programs made available through a parish or diocese).

6. They can notice and appreciate that, in the middle of all this turmoil, there may well be some positives. A formerly two-income family may not be able to afford day care anymore, but now the family doesn’t need day care. A dad may be surprised to discover he really enjoys being home with the kids. (Not that it’s easier than heading out every day to a job!) Now he gets to know them, and they get to know him, in ways that wouldn’t have happened without his unemployment. A couple that has talked about, and seriously considered, simplifying the family’s lifestyle can realize that now there’s both a perfect excuse to do just that–and little option to do otherwise.

7. They can see how their religious faith is helping them through this and they can trust that it will continue to do so. In Griffin’s experience as a counselor, “any issue with a faith-based couple is easier.” Why? “I imagine it’s because they know there’s a Higher Power who cares about them, whom they can pray to,” she said. “A Christian marriage is very, very different from a secular one. There’s a different language that includes things like ‘this happened for a reason’ and ‘I can pray about this.’”

And what a difference—what an ongoing blessing and source of grace and strength—that can be, in good times and in bad.

About the author 
Bill Dodds is a long-time writer for Catholic publications whose latest novels are “Pope Bob” and “My Great-Grandfather Turns 12 Today.”

Divorce and the Church’s Healing Ministry

May you have true friends to stand by you,
both in joy and in sorrow.
—Rite of Marriage, (1) no. 37

Many Catholics in the United States hear this simple but powerful prayer at the conclusion of a Catholic wedding ceremony. As part of the final blessing bestowed upon the couple, it captures well the Church’s fervent prayer for both husband and wife as they begin their new life together. It expresses the hope of the entire Christian community that care, concern, and support will be present to them during their most joyful and most sorrowful times.

Newly married couples begin life together in anticipation that their marriages will last. What they desire deeply within their hearts on their wedding day conforms to God’s deepest desire for them. If a marital relationship subsequently ruptures—for any one of myriad reasons, and despite all attempts to remedy their situation—couples can find themselves in very uncertain and sometimes fearful circumstances. (2)

The Catholic Church’s teaching and discipline regarding divorce are rooted in the words of Jesus (see Mt 19:3-9, Mk 10:2-12, and Lk 16:18). This teaching affirms that God’s plan for marriage—from the very dawn of Creation (see Gn 1:28 and 2:18-24)—is a partnership of mutual and lasting fidelity.(3) Marriage is an irrevocable covenant brought about by the consent of the spouses, by which they agree to give and accept themselves completely through life’s inevitable challenges and celebrations. Accordingly, “between the baptized, ‘a ratified and consummated marriage
cannot be dissolved through any human power or for any reason other than death.’”(4) Because of the enduring sinfulness of the human condition, the Church recognizes that a separation of the spouses can later occur—often for grave and unfortunate reasons—with the original marriage bond remaining. (5)

The above epigraph from the Rite of Marriage reflects St. Paul’s Letter to the Romans, wherein he exhorts the Christian community to “rejoice with those who rejoice, weep with those who weep” (Rom 12:15). It follows Paul’s moving reflection on the body of Christ and the role that each part of the body exercises in supporting the others in loving communion. Persons who experience marital discord will naturally turn to the comfort of family and friends for initial support. As a family of faith, moreover, the entire Christian community—made present to the couple on their wedding day—is exhorted to accompany those who suffer from an irremediable marriage situation. Pope John Paul II was an especially strong proponent of the Church’s responsibility in this regard. Referring to persons who are separated or divorced but not remarried civilly, he stated that

The ecclesial community must support such people more than ever. It must give them much respect, solidarity, understanding and practical help, so that they can preserve their fidelity even in their difficult situation; and it must help them to cultivate the need to forgive which is inherent in Christian love, and to be ready perhaps to return to their former married life. (6)

Parishioners and parish leaders might well ask themselves: How are separated and divorced persons treated in this parish? What is the parishioners’ prevalent attitude toward persons who are separated or civilly divorced? Pope John Paul II characterized the fundamental Christian attitude that ought to permeate a parish’s response: “let these men and women know that the Church loves them. . . . it is necessary to welcome them with charity and kindness.” (7) In his first encyclical, devoted to the meaning and exercise of Christian charity, Pope Benedict XVI further reflected on the ecclesial exercise of charity: “as a community, the Church must practice love. Love thus needs to be organized if it is to be an ordered service to the community.” (8)

Putting Faith in Practice

In 2005, to inaugurate its National Pastoral Initiative on Marriage, the United States Conference of Catholic Bishops invited dioceses to conduct focus groups with married Catholics, including spouses who are separated or divorced. The focus groups presented recommendations for pastoral outreach to those in this situation. “Many spoke of the need for resources (lists of counselors, reading materials, websites) that could be posted on a parish and/or diocesan website. . . . [for] parish-based support groups. . . . [and for] programs for divorce care . . . that reinforce Catholic teaching.” Other participants recommended that “parishes sponsor activities that are not always family-centered.”(9)

Pastoral practices aimed at persons who are separated or divorced are best complemented by catechetical initiatives to form the entire parish community in becoming welcoming and encouraging examples of Christian evangelization. (10) Such initiatives can provide needed clarity in explaining truthfully the Church’s teachings related to marriage and reconciliation and offer the needed correctives for today’s misconceptions. Through such initiatives, brokenness can be healed, self-worth can be affirmed, and isolation can be overcome. Thus welcomed into the Body of Christ, the separated and divorced are able to draw closer to the Lord, discover the rich mercy of his promise of forgiveness, and remain ever confident of the Lord’s commitment to shoulder their burdens along with them (see Mt 11:30).

Some separated and divorced Catholics express the mistaken notion that their situation objectively sets them outside the Catholic community. This could not be further from the truth. It is essential that divorced Catholics know that they are not excommunicated under church law and that their right and responsibility to participate in the life of the Church—which they possess by virtue of Baptism—does not cease with the breakup of their marital union.(11) In fact, participation in the life of the Church is essential for continued growth in the faith.

It is true that Catholics who are divorced and civilly remarried present a unique challenge for the Church’s ministry. In fidelity to the teaching of Christ and the prescriptions of canon law, the civil union is invalid. Couples in these situations therefore “find themselves in a situation that objectively contravenes God’s law.”(12) They may not receive the Eucharist or exercise other official functions within the Church until their sinful situation is resolved. Divorced and civilly remarried Catholics can and should remain active in many other ways, however, such as reflecting on the Word of God, attending Mass, fostering works of charity and justice, cultivating a spirit and practice of penance, and continuing to guide their children in the Catholic faith. (13)

Daily parish life offers pivotal moments for ongoing catechesis on the Church’s teachings related to marriage and reconciliation. Adult faith formation programs, retreats, homilies, missions, and formation for newly married couples are suitable occasions to address marital difficulties as they arise. Because the pain and rupture of separation and divorce extend to other family members, children of separated and divorced Catholics should hold a special place within the Church’s healing and catechetical ministries. Some divorced Catholics have expressed concern that their children’s legitimacy will be affected by a subsequent declaration of nullity by a church court. These persons ought to be assured, however, that the children’s legitimacy is not affected by such declarations.(14) National and international programs developed specifically for separated and divorced persons can be adapted with great effect to attend to families’ emotional needs and support parents in fulfilling their natural and ecclesiastical obligations toward their children.

A Future Filled with Hope

The Church’s diverse response to Catholics who are separated or divorced is always faithful to Christ’s teaching on the indissolubility of marriage and the Church’s vigilance concerning scandal. Parish staffs, in collaboration with diocesan personnel, should work closely with Catholics who find themselves in these situations to explore the various options that are available for remedying their situations. In some instances, it will be helpful to discuss with a church tribunal official the possibility of petitioning for a declaration of matrimonial nullity. (15) Pastors and priests will also want to work closely with spouses who were believed to have been instrumental in the breakup of their marriage for proper conscience formation and signs of repentance. (16)

The gospel message makes evident the truths that sin and suffering will continue to exist, even within marriages of well-intentioned Catholics, and that God’s everlasting love is revealed in the Lord’s unending promise of forgivenessvand the hope of a new beginning. Christian hope “affords us joy even under trial,” (17) permitting us to proclaim with the words of St. Paul, “Rejoice in hope, endure in affliction” (Rom 12:12).

This material was originally developed as a resource for Catechetical Sunday 2010.

Notes

  1. See Rite of Marriage, in The Rites of the Catholic Church, study ed. (New York: Pueblo Publishing Company, 1990).
  2. A 2007 Center for Applied Research in the Apostolate (CARA) study commissioned by the Committee on Marriage and Family Life of the United States Conference of Catholic Bishops (USCCB) reported that 13 percent of adult Catholics in the United States are currently separated or divorced, a statistic
    that mirrors the incidence of divorce among the population
    of the United States generally. See CARA, Marriage in the Catholic Church: A Survey of U.S. Catholics, October 2007, www.usccb.org/laity/marriage/marriage_report.pdf.
  3. See Catechism of the Catholic Church (CCC), 2nd ed. (Washington,
    DC: Libreria Editrice Vaticana–USCCB, 2000), nos. 1603-1605, 1614.
  4. CCC, no. 2382, quoting Code of Canon Law: Latin-English Edition: New English Translation (CIC) (Washington, DC: Canon Law Society of America, 1998), c. 1141.
  5. See CIC, cc. 1152-1153.
  6. Pope John Paul II, Apostolic Exhortation On the Family (Familiaris Consortio) (Washington, DC: USCCB, 1982), no. 83.
  7. Pope John Paul II, Address to the Pontifical Council for the Family (January 24, 1997), nos. 2 and 4, www.vatican.va.
  8. Pope Benedict XVI, Encyclical God Is Love (Deus Caritas Est) (Washington, DC: USCCB, 2006), no. 20.
  9. For the complete focus group report, see www.usccb.org/laity/marriage/separated.shtml.
  10. See USCCB, National Directory for Catechesis (Washington, DC: USCCB, 2005), no. 36.C.2.
  11. See CCC, no. 1651.
  12. Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church Concerning the Reception
    of Holy Communion by the Divorced and Remarried Members of the Faithful (Annus Internationalis Familiae) (September 14, 1994), no. 4, www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_14091994_rec-holy-comm-by-divorced_en.html. See also Pontifical Council for Legislative Texts, Declaration “Concerning the Admission to Holy Communion of Faithful Who Are Divorced and Remarried” (June 24, 2000), www.vatican.va/roman_curia/pontifical_councils/intrptxt/documents/rc_pc_intrptxt_doc_
    20000706_declaration_en.html.
  13. Pope John Paul II, Familiaris Consortio, no. 84; see also CCC, no. 1651, and Pope Benedict XVI, Post-Synodal Apostolic Exhortation The Sacrament of Charity (Sacramentum Caritatis) (Washington, DC: USCCB, 2007), no. 29.
  14. See CIC, c. 1137.
  15. See USCCB, United States Catholic Catechism for Adults (Washington, DC: USCCB, 2006), 288-289.
  16. CCC, no. 2386.
  17. CCC, no. 1820.

About the document

The document Divorce and the Church’s Healing Ministry was developed as a resource by the Committee on Evangelization and Catechesis of the United States Conference of Catholic Bishops (USCCB). It was reviewed by the committee chairman, Bishop Richard J. Malone, and has been authorized for publication by the undersigned.

Msgr. David J. Malloy, STD
General Secretary, USCCB

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The Truth About Divorce Statistics

“The truth about marriage is that divorce is getting less common,” New York Times writer Tara Parker-Pope says in her newly released book, “For Better: The Science of a Good Marriage” (Dutton, 2010). For a variety of reasons, “divorce rates have dropped sharply since peaking in the late 1970s,” she observes.

Parker-Pope frequently reports on current marriage research in the Times. Her book says that in recent years she has “interviewed dozens of the world’s top marriage and relationship researchers, and pored over hundreds of published research studies,” exploring “what science has taught us about lasting relationships and the complexities of courtship, love and marriage.”

Inflated divorce statistics can be harmful, Parker-Pope suggests. She is concerned that misleading statistics have “trained a generation to be ambivalent about marriage and divorce.” People are left asking, “If half of all married couples are getting divorced, what’s the big deal?”

Parker-Pope cautions that incorrectly understanding current divorce statistics may result in many people believing that “marriage is more fragile than it really is.” Believing that more people are destined to divorce than is the case could lead some couples simply to give up when problems occur in their marriages, she fears.

The “grim statistic” that 50 percent of marriages are destined to end in divorce has been repeated for years, “but that bleak prognosis doesn’t apply to most couples getting married today or even most of those who married in the last few decades,” according to Parker-Pope. The problem, she adds, lies at least partly in how divorce rates tend to be calculated.

Her book holds that “because so many variables in the marriage-and-divorce equation are changing, a simple calculation comparing marriages and divorces in a given year ends up distorting the result and suggesting that the divorce rate is higher than it really is.”

One factor in the overall divorce-rate picture is that couples today tend to marry at an older age than was the case in 1970, for example. Studies indicate that the “risk for divorce drops significantly when couples wait to wed until after the age of twenty-five,” Parker-Pope writes. She says an added benefit of marrying at a later age may be that “many of the weakest relationships are ending before a couple ever heads to the altar.”

It is true that couples married in the 1970s divorce at high rates, according to Parker-Pope. Then couples typically married “in their late teens and early twenties,” she states; statistics show that the 30-year divorce rate among these couples “is about 47 percent.”

But Parker-Pope finds that “people married in the 1980s and 1990s are getting divorced at lower rates than their counterparts married in the 1970s.” In fact, she says it appears that marital stability is “improving each decade.”

So, for Parker-Pope, today “the good news” is that “far more people are succeeding at marriage than failing.” She says research suggests that “far more than half of married couples today stay married.”

Nonetheless, she points out that “a sizable minority of marriages will eventually fail.” She notes, as well, that fewer people today marry at all.

The writer cautions that current statistics on divorce do not mean that marriage has become easy. Actually, Parker-Pope finds that contemporary couples “have far higher expectations of marriage than did earlier generations.” Social shifts have “raised the bar” for marriage in terms of the emotional fulfillment that is sought, the partnership and fairness that is desired, and the strong sense many spouses have that they ought to remain soul mates.

Annulments (Declarations of Nullity)

What is an annulment?
“Annulment” is an unfortunate word that is sometimes used to refer to a Catholic “declaration of nullity.” Actually, nothing is made null through the process. Rather, a Church tribunal (a Catholic Church court) declares that a marriage thought to be valid according to Church law actually fell short of at least one of the essential elements required for a binding union.

For a Catholic marriage to be valid, it is required that: (1) the spouses are free to marry; (2) they are capable of giving their consent to marry; (3) they freely exchange their consent; (4) in consenting to marry, they have the intention to marry for life, to be faithful to one another, and be open to children; (5) they intend the good of each other; and (6) their consent is given in the presence of two witnesses and before a properly authorized Church minister. Exceptions to the last requirement must be approved by Church authority.

Why does the Church require a divorced Catholic to obtain a declaration of nullity before marrying in the Church?
In fidelity to Jesus’ teaching, the Church believes that marriage is a lifelong bond (see Matt 19:1-10); therefore, unless one’s spouse has died, the Church requires the divorced Catholic to obtain a declaration of nullity before marrying someone else. The tribunal process seeks to determine if something essential was missing at the moment of consent, that is, the time of the wedding. If so, the Church can declare that a valid marriage was never actually brought about on the wedding day.

What does the tribunal process involve?
Several steps are involved. The person who is asking for the declaration of nullity – the petitioner – submits written testimony about the marriage and a list of persons who are familiar with the marriage. These people must be willing to answer questions about the spouses and the marriage. If the other spouse did not co-sign the petition, the tribunal will contact that spouse – the respondent – who has a right to be involved. In some cases the respondent does not wish to become involved; the case can still move forward.

Based upon the information that was submitted, a tribunal official will determine the process that is to be followed. Regardless of the selected process, both the petitioner and the respondent will be able to read the testimony submitted, except that protected by civil law (for example, counseling records). Each party may also appoint a Church advocate to represent him or her before the tribunal. A representative for the Church, called the defender of the bond, will argue for the validity of the marriage.

If the tribunal decides in favor of the nullity of the marriage, the parties are then free to marry in the Catholic Church, unless an appeal of the decision is lodged or the decision includes a prohibition against one or both of the parties marrying until certain underlying issues have been resolved (see Code of Canon Law, 1682.1).

How long does the process take?
The length will depend upon the type of process that is followed, e.g., the ordinary judicial process, the process before the bishop, a documentary process, or a process before a Roman court. Your diocesan tribunal will be able to give you a more exact estimate based upon your case.

How can a couple married for many years present a case?
The tribunal process examines the events leading up to, and at the time of, the wedding ceremony, in an effort to determine whether what was required for a valid marriage was ever brought about. The length of common life is not proof of validity but a long marriage does provide evidence that a couple had some capacity for a life-long commitment. It does not prove or disprove the existence of a valid marriage bond.

If a marriage is declared null, does it mean that the marriage never existed?
No. It means that a marriage that was thought to be valid civilly and canonically was in fact not valid according to Church law. A declaration of nullity does not deny that a relationship existed. It simply states that the relationship was missing something that the Church requires for a valid marriage.

If a declaration of nullity is granted, are the children considered illegitimate?
No. A declaration of nullity has no effect on the legitimacy of children who were born of the union following the wedding day, since the child’s mother and father were presumed to be married at the time that the child was born. Parental obligations remain after a marriage may be declared null.

I do not plan to re-marry. Why should I present a marriage case?
Some people find that simply writing out their testimony helps them to understand what went wrong and why. They gain insights into themselves. Others say that the process allowed them to tell their whole story for the first time to someone who was willing to listen. A person cannot know today if they might want to marry in the future when crucial witnesses may be deceased or their own memories may have dimmed.

Why does the Catholic Church require an intended spouse, who is divorced but not Catholic, to obtain a declaration of nullity before marrying in the Catholic Church?
The Catholic Church respects the marriages of non-Catholics and presumes that they are valid. Thus, for example, it considers the marriages of two Protestant, Jewish, or even nonbelieving persons to be binding for life. Marriages between baptized persons, moreover, are considered to be sacramental. The Church requires a declaration of nullity in order to establish that an essential element was missing in that previous union that prevented it from being a valid marriage, and thus the intended spouse is free to marry.

This is often a difficult and emotional issue. If the intended spouse comes from a faith tradition that accepts divorce and remarriage, it may be hard to understand why he/she must go through the Catholic tribunal process. Couples in this situation may find it helpful to talk with a priest or deacon. To go through the process can be a sign of great love of the non-Catholic for the intended spouse.

My fiancé/e and I want to marry in the Catholic Church. He/she has been married before and has applied for a declaration of nullity. When can we set a date for our wedding?
You should not set a date until the tribunal’s decision has been finalized. First, the petition may not be granted. Second, even if the petition is eventually granted, there may be unexpected delays in the process, e.g., if your fiancé/e’s spouse wishes to appeal the tribunal’s decision.

How much does it cost?
Pope Francis has asked dioceses whenever possible to provide their tribunal services free of charge. Depending upon how much your diocese is able to subsidize the work of its tribunal, you may be asked to pay a nominal fee. You may also be asked to make a donation following the completion of your case. Fees are typically payable over time, and may be reduced or even waived in cases of financial difficulty. Other expenses may be incurred when consultation with medical, psychological, or other experts is needed, or if you obtain the services of a private canon lawyer to represent you.

How do I start the process?
Your parish can provide the information and forms that you need to get started.

For more information: