Tag Archives: Married Life

Till Death Do Us Part

The following is an excerpt from the book It Is Well: Life in the Storm by Chris Faddis, shared with permission from the author and Carmel Communications. In his book, Chris writes about finding out on Easter Sunday 2011 that his wife Angela had terminal colon cancer. She died 17 months later at age 32, leaving behind her grieving husband and two young children. It Is Well is a story of grief, love, loss, and faith.

To purchase It Is Well, please visit http://itiswellbook.com.

I sat with Angela as much as I could, holding her hand, playing music and praying many prayers, yet I would find myself feeling very restless and anxious. There is no more helpless feeling than sitting by a loved one’s side waiting for them to die. I felt as  if I should be doing something. To move away from the instincts  of trying to help her live, of doing everything I could to fight  this disease, towards suddenly giving up was painful and heart wrenching. I had discerned our decision to move Angela home with hospice care with the help of very knowledgeable friends who walked me through the process of making this decision. It was clear that Angela’s body was in the pre-active dying process, and that there really was nothing we could do to stop it. One friend posed the decision this way: “At some point it is time to surrender to God and if she is in the pre-active dying process, it might be that time to accept death.”

I was confident that we had made the right choice, but as  I sat in her room, I felt helpless and useless. I would rethink my decisions and question myself. “Am I giving up too soon?” This wasn’t helped, of course, by a few well-meaning people who voiced that they thought I was giving up hope. So in my restlessness and uneasiness I would pace, find things to do and find myself getting frustrated. As I would come back into the room, I would look at Angela’s peaceful face, and I would realize that my only job was to just be present to her and to wait patiently with her for death. When I finally surrendered to this reality, that my only job was to just be present to her, I felt an incredible peace.

Chris Faddis holding his wife Angela’s hand

One particular afternoon, just a few days before she died, I sat with Angela and held her hand as I read to her. She would occasionally look up and listen or smile. I would tell her how much I loved and cherished her and she would respond with a faint response. At one point she whispered, “I always knew you would cherish me to the end.” As she fell back to sleep, I looked down at our hands and her ring was missing. It had fallen off several times, as Angela was so frail that it was now too large for her finger. She had placed it on the table next to her bed. I picked up the ring and placed it on her finger and held her hand again. I gazed upon our hands, reflecting on that ring and what it symbolized, on our hands and the symbolism of husband and wife walking hand in hand through life. I thought about the first time we held hands. It was on our first date to Cirque du Soleil. At one point Angela had moved her hand near mine and then gently touched my hand. I took her hand till the crowd erupted in applause and a standing ovation. Angela never admitted to holding my hand that night. She would say, “I did not hold your hand that night. I wasn’t ready.”  I would laugh and remind her of the many things she did during that time of friendship – when she supposedly did not want to date yet – like lean on me, touch my hand, and even press her cheek against mine for a long time, as if to wait for a kiss. She would laugh at me and say, “Whatever, I was not that forward.” I then thought about when we did finally hold hands after we were “officially” dating. There is something remarkable about holding hands when you are falling in love.

Many people say it’s in the kiss that you know, or it’s love at first sight; I tend to think it’s in the hands. Holding hands was not always romantic, but holding hands was our constant connection to one another. Even when in an argument or a difficult conversation, we would often hold hands. When Angela was struggling with depression, I held her hands many times just to calm her, to soothe her, to help her feel supported. Angela, too, would hold my hand when I was having a hard day or down about my job situation or our financial hurdles. A simple touch of her hand would instantly soothe me.

Through Angela’s cancer journey, holding hands had become our primary form of intimacy. Whether Angela was receiving chemotherapy, waiting for surgery or simply resting at home, we would spend lots of time holding hands, talking, praying and simply being present. As I held her hand during this seventeen-month journey, I would often squeeze and hold her hand very tight as I thought about losing her, as if I could somehow hold her tight enough to keep her from dying. Now sitting in our room as she lie in wait for death, holding her hand was literally all I had left. She could hardly speak or even acknowledge my words; I simply had to hold her hand to communicate my love and to be sure she knew she was not alone. Indeed, I would be there till the end.

As I thought about her hands, I also thought about that ring, the one I gave her as I asked her to be my bride and the ring that stood as a symbol of this life-long Sacrament of Marriage. With that ring came our promise to love one another fully and completely until death came for one of us. The wedding ring speaks of permanence, of commitment, of an unbreakable bond between a husband and wife. Yet that ring could not bind her any longer; it could not keep her from dying, and it certainly could not keep her from heaven.

As I sat in this moment, I wanted to capture our hands one last time. I took a picture that I later shared. It is the image of us holding hands with Angela’s ring as the focal point of the image.  A week or so earlier I had verbally told Angela that she was free to go home. My words on that day were, “You took my hand and you have loved me well. When Jesus comes and offers you his hand, you are free to go.” After taking the picture of our hands I felt I should say those words again. So I wrote them down and then read them to Angela:

“Till Death”

As if I could keep you longer, I placed this ring back on your finger today. It had fallen off a few times.

Oh, that this ring could keep you here longer. It is a mark of our commitment; it is my promise to love you with my whole heart, and yet there is a love greater than mine that will take you soon. How could this mere piece of gold compare to the love of God, which loves you completely, wholly, and perfectly?

It cannot, so I will hold your hand a little while longer. I will keep putting this ring back on your finger. But when the time comes and He asks you for your hand, you are free to go. Go to that perfect love which makes all things new. Go and be whole again. For now, till death do we part.

This Is My Body

Did you know that marriage is the one sacrament that priests do not administer?

When I married Stacey 15 years ago, the priest led the ceremony and gave us cues as to what to say, but his role, in essence, was to witness—more properly, “to receive”—our vows to love each other till death. He stood as witness with the whole community of faith to hear us say those words to each other, and in the name of the Church he received and blessed what we had done.

This means that the true ministers of the sacrament of marriage are the spouses. I minister the sacrament of marriage to Stacey, and she ministers it to me. Not only did we minister the sacrament of marriage to one another on our wedding day, but we also ministered the sacrament of marriage to one another on the day after the wedding. And the day after that.

In fact, every action and behavior of our married life together is an expression of the sacrament of marriage. When I fill a hot-water bottle to heat the bed for Stacey on a cold night, I am ministering the sacrament of marriage to her. In another 40 years of married life, God-willing, when Stacey parses the week’s medications into daily segments for me, she will be ministering the sacrament of marriage to me.

When we are talking to couples preparing for marriage, this sounds like a beautiful vision and ideal. And it does transform the way we see the life we share together. On the inside, however—in the day-to-day, boots-on-the-ground reality of family life—love takes shape in messy, demanding, frustrating ways. It often feels like death by 1,000 cuts, and that is because love is sacrifice—it means giving yourself away for the good of another.

Sometimes I envy the martyrs who could give their lives to love in one final decision. Marriage presents me with 349 decisions to sacrifice myself every single day. It makes me wonder why anyone would choose this life. It seems like a small miracle that people go on marrying and raising children at all.

Certainly our culture does not value self-denial. Our economy is built upon consumption, and advertising and media barrage us with the idea that autonomy and status are paths to happiness. Love in marriage and family life is an emptying and a binding, and it stands in stark contrast to what we see on TV.

For someone looking for freedom, emptying and binding sounds like the last thing they could want. Yet, paradoxically, generations of faithful people have given themselves away in marriage and family life and found exactly that—freedom.

Freedom is a slippery word, especially in America. True freedom is the freedom to grow in goodness, to become the people we were created to be. And because we are created in the image of God, who is love, we are most truly ourselves, happy, and free when we love.

That is to say, we experience true freedom when we discover that we are becoming holy because we are offering love to our spouses and children. Our culture twists that notion to try to fool us into thinking that freedom is about the open road with a new Chevy Silverado, but that is just silly.

The good news is that we participate in the mystery of God when we love, and this brings us new life. Marriage and family life is a way for us to give our lives over to love 349 ways every day, and it gives us glimpses of heaven every single day, too. To see our children love one another, for example, is just a miracle. There is no way that on my own I can account for the magnitude of that kind of goodness.

Now I’m not saying that every moment in our household is accompanied by a chorus of alleluias. The bulk of our experience is filled with the mundane: getting kids to school, working, making dinner, doing dishes, cleaning the house, shopping for groceries, and so on. But I don’t know of any life that isn’t full of the mundane.

God wants to be discovered within our human experience, not in some abstract ideal. Stacey and I have certainly discovered the truth that marriage is a school for love—that we are working out our salvation with one another, helping each other get to heaven.

This is the kernel of truth behind what we discerned when we decided to get married—we knew that we were at our best together. I knew that a life with Stacey would make me a better person than I could become on my own. A decade and a half later, I’m utterly convinced of this fact—Stacey calls me to growth and encourages me to continue striving for perfection. I’ll never reach that perfection in this world, but sharing a life with her gives me a concrete way to pursue holiness.

As humans, we are tied to sense and corporeality—if we can’t see, smell, taste, touch, or hear something, it is difficult for us to grasp it. Marriage and family life allow us to experience love with our senses. Yesterday, for example, love smelled like toothpaste, steaming vegetables, strawberry-scented shampoo, and popcorn.

Though sex is a part of the physicality of love in marriage, it is a very small part. Mostly, we communicate and care for each other’s bodies—we wash children’s bodies, we feed each other’s bodies with shared meals, we transport bodies to and from school and work and activities, we nurse sick bodies back to health and help tired bodies rest. It was the same with Jesus—he made his body an instrument of love. He still does.

In fact, the Eucharist is the best way for us as spouses and parents to connect our 349 acts of love each day with the one act of love that God has given the world in his Son. We can say with the priest, who repeats these words from Jesus himself: “This is my body, given up for you.”

Loving Parents After Miscarriage

A friend who recently lost a child through miscarriage called to express disappointment that she didn’t know where to turn for the resources and support she and her husband so desperately needed. This heartbreaking conversation reminded me of another friend who miscarried a child at six months of pregnancy, but who masked her pain with a smile instead of reaching out for comfort. Though each experienced the deep pain of losing a child, neither received the loving support she deserved.

Sadly, their experiences are common. Though most miscarriages occur very early in pregnancy, often before the woman knows she is pregnant, as many as 15% of known pregnancies end in miscarriage. Our culture and even some church communities don’t always recognize this loss, leaving women or couples to deal with their pain alone.

Our witness to life must address the pain and grieving experienced by those who have lost a child. Just as we recognize the humanity of the unborn child lost to abortion, we must acknowledge equally the unborn child lost to miscarriage. “I see clearly that the thing the church needs most today is the ability to heal wounds and to warm the hearts of the faithful; it needs nearness, proximity,” Pope Francis said recently. As Catholics and people of life, we are called to draw close to these parents and provide care and comfort to their aching hearts.

So what can we do to help parents grieve their loss and witness to the gift of their child’s life? We can acknowledge their loss, support them as they grieve, and direct them to helpful resources. How do we do this?

First, don’t dismiss their loss with comments like “You’re young; you’ll conceive again soon,” or “You still have your other children.” Instead, make time to listen as they share their pain. Affirm their right to grieve. Offer your condolences and prayers, and ask if there is anything they need. Direct the parents to their parish priest, who can help them organize a memorial service, funeral or burial. The Order of Christian Funerals has prayers for a stillborn child, and the Book of Blessings includes a blessing for parents that can be administered by a priest or deacon after a miscarriage. Some blessings can even be adapted for use by a layperson.

Keep in mind that the father and mother may have different emotional needs. She might feel the loss more directly, or wonder if somehow she caused the miscarriage. She might prefer to talk things out with a friend. The father may need space to eventually feel comfortable sharing how the loss affects him, and may even need time to take his mind off things. He might need guidance on how to support the mother. Losing a child can drive parents apart, so the couple might need the reassuring love of a faithful community to keep close and stay together. Child loss or bereavement support groups at their parish or local hospital can provide support, as well as spiritual advice or counseling.

As members of the body of Christ, the Church, we are called to bear witness to the loss of every life, no matter how brief or small. Let us pray that our growing sensitivity to the loss of a child through miscarriage will better assist grieving parents and help them to entrust their child to God’s unfailing care and mercy.

About the author
Mary McClusky is Assistant Director for Project Rachel Ministry Development at the Secretariat of Pro-Life Activities, U.S. Conference of Catholic Bishops. To learn more about the bishops’ pro-life activities, go to www.usccb.org/prolife.

Re-posted with permission from the USCCB Life Issues Forum.

The Family in Service of Life: An Adoption Story

Early married years

We were married on June 7, 1997. Three months later, we moved into our first home, an 1800 square foot historic house in Staunton, Virginia, a city of about 25,000 located in the heart of the Shenandoah Valley. It had four bedrooms – perfect for our plans of beginning a family. Rob was working as a youth minister and part-time high school teacher and Robin was the second grade teacher in the same Catholic school as Rob. In arranging our house, we thought that it was important to keep one room set aside as a perpetual guest room, open to receive whomever Our Lord might send to us. We felt that this was a room that should be preserved as such even when we began having our own children. Little did we know how abundant God’s plans would be.

After three years of marriage, it became clear to us that we were not able to have children. Several doctors could not find any obvious biological problems. We saw fertility specialists who finally said that the only hope for conception was in vitro fertilization – an option we were not willing to consider. We wanted the gift of children, but we did not want to manipulate and attempt to force a gift that Our Lord was not going to give us willingly.

Three children in a row

Then came the rush. Some friends of ours were on the board of the local foster unit of the Department of Social Services (DSS). They had a five-month old baby boy in their care who would eventually be free for adoption, once the parental rights had been terminated. But before they asked if we were willing to take in the baby, they warned us: the previous two families who were offered this child turned him down because of the extensive intestinal and brain damage he had suffered as a result of his birth mother’s illegal drug use. They thought he would likely not talk, not walk, and may eventually end up institutionalized. On April 21, 2000, Christopher was brought to our home. We never looked back.

In late June, we were approached again. This time, there were two little girls, five years old and nine months old. Would we be willing to accept them as likely adoptive children? Of course! So on July 8, less than three months after Christopher came to us, we were joined by Lisa and Lorianne. Our permanent guest rooms were now full, and we began to look for a larger home. In the meantime, Rob moved to a full-time teacher position at the school and Robin took a year off, providing after school care in our home as she began the all-important role of being mother to our three new children.

Another baby in need of a family

We did eventually move around the corner to an old Victorian house, giving us more space. For two years we continued raising our awesome children and doing our best to form them in the ways of the Church. In July of 2002, DSS called again. This time, they had an eleven-month old baby, the youngest of three who were removed from their family. They were expecting that after 3-4 months, the children would be placed back with their birth parents, once things had settled down. Samantha came to us unable to crawl, speak, make facial expressions, hold herself up, or even reach for things. Her initial doctor visit suggested that she might be paralyzed from the waist down, since she did not respond to any stimuli there. Her two other sisters, Shelby and Sabrina, were placed with another foster family. DSS did not want to place all three with us because they were concerned about the level of care that Samantha would require. All three girls had spent their days locked in a storage facility while their parents went to work. They were fed apple juice and Twinkies. Samantha just had apple juice and had lost weight since her eight-month checkup. We could see her bones, she was so thin.

Two more makes six

The next two years brought with them quite a trial. It was during that time that Christopher’s birth parents’ parental rights were terminated through a series of lengthy court hearings. Likewise, the legal process for Lisa and Lorianne came to a close. This allowed us to have the three kids baptized. Up until that time, we were not the permanent parents of them. Therefore, we could not reasonably promise (as is required at an infant baptism) to raise the children Catholic. Only after the adoption was finalized, were there no longer any obstacles to the responsibilities of Baptism. During these two years, it also became more and more evident that Samantha’s birth parents were not able to care for their children. The goal changed from returning the girls to their biological parents to moving them to a permanent placement. That permanent placement was with us. In the summer of 2004, then, our family welcomed Shelby and Sabrina, bringing us to a total of six children. Two years later, feeling a call to move to Robin’s hometown and wanting to start over as a forever family, we moved to Omaha, Nebraska. As we write this article, Lisa (18) is a freshman in college. Lorianne (14), Shelby (13), and Sabrina (12) attend a Catholic school here in Omaha. Christopher (13) and Samantha (11) attend a Catholic special needs school in town. Rob is actually the principal of this school, and Robin works for the Family Life Office of the Archdiocese of Omaha.

Lessons from adoption: difficulties and blessings

Along the way, we have had some trials and some great joys. One question we decided to settle very early on was about communicating the facts of their adoption to our children. From the time they entered our home, they knew that we were their “forever parents” (adoptive parents) and they came from their birth parents. We worked hard to make it clear that their birth parents loved them, but were not able to care for them. We taught them that God brings tremendous good out of bad situations, and that is how we became a family: a family that God put together from painful situations, a family called to bring healing and joy to one another and everyone we meet. As the kids would age, we disclosed more and more information about their previous situations to the extent that they could understand. About twice a year we do Google searches for their birth parents. Twice, these searches revealed deaths: Christopher’s birth mother had committed suicide in an overdose, and Samantha, Sabrina, and Shelby’s birth mother had died of an illness. We told our children and worked through the grief and conflicting emotions with them. We have remained very open about their respective situations. At first, we had a fear that if we told our children too much, perhaps they would want their birth parents instead of us. This fear faded over the years, as the love and trust in our family deepened.

The difficulties that come from adopting out of foster care are certainly present. When children are ripped from their birth parents (even if the birth parents are not doing their job well), they are hurt in the process. There is no doubt about it. That pain enters into the adoptive family, and God is calling on the new family to be the method of healing. For us, this meant helping our children deal with permanent brain damage, severe learning difficulties, epilepsy, attachment issues, major depression, and even suicide attempts. If you would have asked us back in 1997 if were ready for all that, we would have said, “No way!” But Our Lord provided the grace, the people to help, and the love to bring healing not only to our children, but to us as a couple as well.

The joys of adopting, however, far outweigh any difficulties. These joys are no different, perhaps, than any other family who gave birth to their children. We will say, though, that our children, maybe because of their origin and adoptions, have a tremendous heart for anyone who is downtrodden, suffering, or poor in any way. They are very quick to reach out and want to help those in need – those who stand in the same position they once stood. Seeing this is for us one of the greatest joys of adopting: our own children seeking to show the generosity that they were shown.

The family is called to serve life

In his apostolic exhortation Familiaris Consortio (The Role of the Christian Family in the Modern World), Bl. Pope John Paul II named “serving life” as the second of four tasks of the family. God did not give the Lairds the ability to serve life through procreation and birth. Instead, He gave us the gift of serving the lives of those children He placed before us, and we are ever grateful for this gift. It has created our family and has transformed us as persons.

For families considering adoption, we have this to say: If Our Lord places the desire in your hearts, then go for it! All the difficulties begin to fade away when your brain damaged son throws a touchdown pass in the Special Olympics, or your daughters give money for less fortunate classmates to buy snacks after school, or your oldest daughter seeks a profession to help those who struggle to overcome the difficulties she once faced. Our family is not perfect, far from it. But in the end, the family that God put together has helped each of us follow Him more closely. And isn’t that the mission of the family?

About the authors
Rob and Robin Laird, pictured above with their children, were married on June 7, 1997. Rob is the Principal of Madonna School, a Catholic school serving students with special needs, and Robin is the Coordinator of Marriage and Family Ministries for the Archdiocese of Omaha. They currently reside in Omaha, Nebraska with their six children, Lisa, Lorianne, Christopher, Shelby, Sabrina, and Samantha.

Loving – And Liking – Your Spouse

“I love my husband, but I don’t like him.” That’s a comment I often hear in my couples mediation practice and as a facilitator at a Fight Less, Love More couples course. Over the years, I discovered something interesting: Many people are kinder to strangers than they are to their spouses.

The “liking” feeling often diminishes as everyday job stress, parenting decisions, financial woes and child-induced sleep deprivation take over.

When overwhelmed by life, small things may seem like “the last straw,” and you might even wonder if you are married to the right person.

People assume that as an expert I have a perfect marriage. The truth is, I do have a happy marriage and I love my husband, but still, we have our good and bad days that strain the liking feeling. Conflict is normal for all couples, but how we choose to respond to it will either strengthen or weaken the relationship.

Here’s a revealing personal story:

One day, my husband told me he’d be home from work earlier than usual.

I put his early arrival time into my afternoon schedule so my then-2-year-old son and I would be home to greet him, and enjoy some playful “Daddy time.” When my husband’s designated arrival time passed, each additional minute pushed me into a worsening mood. At 50 minutes past his planned arrival, I was furious. Why wasn’t he here? Why wasn’t he answering his cell phone?

My husband showed up more than an hour after I expected him, displaying a freshly trimmed head of hair, smiling and acting like nothing had happened.

“So you got a haircut?” I asked.

“Yes, I had time today, so I figured, why not?”

That was it. I ripped into what seemed to me to be his thoughtless selfish behavior and the fight began.

But minutes later, reality hit. In our pre-child days, I would have been more understanding and explained how I felt about his late arrival. Now, with my energy drained, I acted as if his haircut was akin to finding out he cheated on me with his hairdresser.

Our Best Selves

We are our best selves early in our relationship. We show each other empathy, respect and patience. As time passes, we come to expect those things from our spouse, but we tend to extend them less and less. Use of the words “thank you” and “please” become sparse, replaced by words like “You have to…” and “Why didn’t you…”, which are set-up comments for a fight. So what can a person say to prevent such unnecessary battles?

The answer is to stop and ask yourself one question when you feel dissatisfaction and anger erupting: “What do I want my spouse to do differently next time?” In my situation, I wanted my husband to call me in advance to tell me that his plans had changed.

As soon as I realized my short-tempered mistake, I apologized, explained that I got angry because I value our time together and had planned around his early arrival, and most importantly, I asked for what I wanted (advance notice). Interestingly, my husband was flattered to learn that I was looking forward to his coming home early. Our five-minute conversation ended with the agreement that if his plans changed, he would call immediately. So my advice for couples who want to love-and-like their mate for a lifetime is: Don’t focus on the problem. Do focus on the solution to prevent it from recurring. A little wisdom makes a big difference.

About the Author
Laurie Puhn is a Harvard-trained lawyer, couples mediator, relationship communication expert and bestselling author of Fight Less, Love More: 5-Minute Conversations to Change Your Relationship without Blowing Up or Giving In. She has partnered with Family Dynamics Institute to develop the Fight Less, Love More Course now offered throughout the United States and recommended as a resource for married couples on the USCCB website For Your Marriage. Click here for course information. Find Laurie online at fightlesslovemore.com.

Married Couples and the Challenge of Military Service

You are about to enter a union which is most sacred and serious, an image of Christ and the Church.” Generations of couples heard those words of the Exhortation Before Marriage found in the ritual for the Sacrament of Marriage as celebrated before the Second Vatican Council. Indeed, from the very beginning, Almighty God endowed the union between man and woman with a mission and blessed their commitment to each other. The Lord Jesus Christ raised that union to a sacrament and entrusted to Christian married couples the duty to mirror the love of Christ for his Church.

The calling to the Sacrament of Matrimony is so noble, yet it is currently challenged on many fronts, especially for military families in this time of war, deployment, and suffering. The active-duty chaplains who serve our men and women in uniform and those who minister in the hospitals of the Veterans Health Administration will confirm that one of the most serious by-products of the wars in the Middle East are the burdens placed on families. These burdens are a price that we will pay for generations to come. The weakening of matrimony and family life that results ultimately weakens our society and jeopardizes our future.

Post-Traumatic Stress

Certainly, a significant factor causing the pain that a marriage experiences after deployment is post-traumatic stress. Many of those who have served in the war zone suffer from this stress, which is related to traumatic experiences. However, some have speculated that almost everyone who has served in a war zone has suffered or suffers from some degree of post-traumatic stress.

Post-traumatic stress is not a new problem. Since the Civil War, various expressions have been used to describe the changes that affect a member of the military who has seen combat. “Shell-shocked” was the expression used after World War I, and “battle fatigue” was used after World War II.

What are the symptoms? Sufferers might have distressing recollections, nightmares, and flashbacks to events in the war zone. They may have seen comrades violently killed. They may have experienced an explosion at close quarters. They try to keep the event from their minds and at the same time avoid activities that used to bring them pleasure. They can feel detached and unable to love anyone. Sleep may become a challenge, which results in increased irritability, outbursts of anger, and an exaggerated concept of how much vigilance is necessary. It all stems from a lack of trust, because trust has been betrayed. If one or more of these symptoms persist longer than a month or two, then the person is clearly suffering from post-traumatic stress disorder.

It is not hard to imagine the effects on the sufferer’s family. After having experienced the hardship of separation, they find themselves reunited with a spouse who seems like a stranger to them. Tension can result from the simplest situations of everyday life. Misunderstandings are common. The communion of life, which describes marriage, suffers considerably.

For a variety of reasons, many of those who are afflicted do not seek help. Many might still be on active duty and are therefore reluctant to admit their need. They may fear discharge, which in the current economic situation could easily mean unemployment. Others, no longer on active duty, may worry about possible harm to their post-service career. Many, too, do not realize that they have been changed. They are unaware that something has happened. As is so easily the case, they blame the tension in their marriage on their partner.

Tours of duty in the war zone vary according to service and responsibilities, but no tour is easy for anyone. During my visit to Iraq during Holy Week, I was overwhelmed by the appreciation of those deployed there. I met the men and women who patrol hostile areas, those who care for the wounded, and those who are in positions of command. Their patriotism is obvious, but the weight of the separation from loved ones and the uncertainty of the future cannot fail to increase their burden.

By all accounts the situation in Afghanistan is worse. There, the men and women in uniform are being killed on routine journeys, victims of roadside bombs planted by an invisible enemy. Hundreds of injuries send the combatants home and affect families for the rest of their lives.

Yet back home, life must go on. The children must be educated, the family must be cared for, and decisions must be made. It is true that electronic communication is much better than ever before. The Internet allows frequent contacts. Many military installations have systems in place that allow parents to read to their children on a DVD that is then transmitted home, and other wonders of modern communication function well. Yet that is never the same as being there. Twenty-nine years of living far from loved ones made that lesson very clear to me.

The Economy and Other Tensions

It is true that the present economic situation does not have a direct effect on the military, in the sense that military personnel are not being let go. They experience no problems with unemployment themselves. However, they do experience all the other effects of an economic downturn. Spouses who work in the private sector may well have lost jobs. Frequent moves make spouses’ employment opportunities more precarious. Many enlisted personnel come from more challenged economic situations. They may be supporting many others, including extended family. That responsibility makes their limited incomes a greater hardship when the demands increase.

Deployment also means that a spouse becomes a single parent with all of the challenges that situation entails. The possibility that the condition may become permanent in the case of death in the line of duty also adds to the tension already present in the individual in the military, his or her spouse, and the family.

These tensions cannot fail to have their effect on the military family. Despite all of the military’s efforts to support family life, to give couples and families time together after deployments, and to recognize the strain provoked by the war, the incidence of divorce in military families is on the rise. Some extreme situations have involved homicide and suicide. In the face of separations and the pain of post-traumatic stress disorder, it is challenging to live the communion of life and love intended and blessed by Almighty God.

Reentry into Society

Certainly all of us, military and civilian, can help by our prayers and by our eagerness to welcome home the military personnel who return home to our cities and neighborhoods. We can also perceive their needs and try to offer some assistance in that complex process of reintegration into the family and society. We all contribute to making favorable the conditions that support matrimony as the sacrament of enduring love.

Could that not also mean “turning down the volume” in our society? One of the most striking changes that I have noticed in returning to the United States after years of residence abroad is the abrasiveness of our discourse. People from all sides of the political spectrum write and speak without any attempt at civility, courtesy, or those virtues that once defined a lady or a gentleman. Being convinced that my belief is correct is not an excuse to shout at my neighbor, call him names, or question his sincerity. If we, as Catholics, can remember to treat everyone with kindness and strive to keep uppermost in our minds the fact that every person is created in the image and likeness of God, we can render the Gospel more accessible to our world.

I am not certain if the violence and the abrasiveness so often seen on the television or heard on the radio reflect the condition of our society or if they are partial sources of it, but it is clear that each one of us can make a difference. Inaction is not a worthy response. A more serene society would also contribute to the returning veteran’s tranquility and ease.

Medical care and rehabilitation are indeed responsibilities of the Armed Forces and the federal government. However, I submit that we, as Catholics, have a duty to make our contribution to the psychological and spiritual rehabilitation of these brave young men and women who have sacrificed so much for their country. It is not even a question of agreeing with or sharing the political views of those who fostered the war. It is simply a question of responding to the moral imperative of the Gospel.

We can make a difference in our parish communities by seeking out returning veterans and trying, as a community, to help them reenter society and the rhythm of life in the United States. They may be strangers to their family. They have lost trust. They have been shaken by the atrocities of war. They need time to refamiliarize themselves with those dearest to them.

Marriage is indeed a union most sacred and serious. It is a wonderful gift to the Church and to society. Like all precious gifts it must be cared for, supported, and sustained.

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

About the document
The document Married Couples and the Challenge of Military Service 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

For more support for military marriages, please visit For Your Military Marriage.

Interview with Three Catholics Working To End Domestic Violence

October is Domestic Violence Awareness Month. To put a “face” to what can be done to combat domestic violence, For Your Marriage interviewed three Catholics who are working to raise awareness about domestic violence, to help victims and abusers, and ultimately to build a culture of peace where the family is a safe place for men, women, and children.

The three people interviewed are:

Sharon O’Brien, PhD, Archdiocese of Washington DC. Sharon is a Family Violence Research Consultant and is also the co-founder of the Catholic lay ministry Catholics for Family Peace.
Fr. Chuck W. Dahm, O.P., Archdiocese of Chicago. Fr. Dahm is the director of Domestic Violence Outreach for the Archdiocese of Chicago.
Dennis Butler, SPHR (Senior Professional in Human Resources), Diocese of Paterson, NJ. Dennis is the Chief Human Resources and Compliance Officer for the diocese and is also a member of the organizing committee for Catholics for Family Peace.

Please tell our readers about your work as it relates to domestic violence.

Sharon: I am an independent Family Violence Research Consultant. In 2003, I completed my graduate work in Human Development on the topic of family violence. Since then, I have worked on research projects, am a journal reviewer, write and am a speaker and trainer on how faith communities can respond effectively to domestic abuse. Most of my work has been with interfaith or faith specific boards which address the issue. Since 2010, I’ve worked with a group of other Catholics to create the lay ministry Catholics for Family Peace.

Fr. Dahm: I preach in parishes and then develop a ministry committee to raise awareness about domestic violence (DV) and to train staff and parishioners to be sensitive in receiving victims and finding resources to help them.

Dennis: As a Human Resources professional, my work in domestic violence/abuse has focused on recognizing the impact of domestic violence in the workplace. This impact ranges from the very “human” impact on the victims and their co-workers to the more “business” related impact on productivity, safety and medical costs. I have worked to educate business leaders and others to understand that domestic violence is not just a personal matter in which we should not be involved; rather it has a profound impact on our ability to get our jobs done, and everyone needs to see it exists, name it for what it is, and respond appropriately when it occurs.

Working for the Church, this role has expanded to include understanding and educating others about the impact on not just the ministerial workplace but on ministry itself.

How long have you been working with the issue of domestic violence, and what inspired you to work in this field?

Sharon: I’ve been in the field for about 10 years. I had wanted to study the role of forgiveness so I always say that God inspired me to focus on domestic abuse – I would not have thought of it myself! I am inspired to stay in the field by my interfaith colleagues. I want to help create for the Catholic community what some other faith communities have – an entity where clergy and pastoral care workers can seek training and guidance on the topic and where parishioners can get solid information on Catholic teaching about preventing domestic abuse and promoting family peace.

Fr. Dahm: For 17 years. I hired a pastoral counselor who opened my eyes to DV in our parish.

Dennis: I began working in Domestic Violence in 2002 at Liz Claiborne, my former employer. Liz had been involved in DV awareness and education for many years as the focus of their cause marketing program. As the head of employee relations, I faced a situation which I wasn’t sure how to handle. I had received a phone call from one of the other HR professionals seeking help for an employee. She described a woman who was very talented and considered a “rising star” who had just been promoted. She was concerned because recently there had been problems with her work, she was calling out sick a lot, and she was very curt with her co-workers. She had lost a lot of weight (only weighed 77 lbs.!) and had told the HR professional that her husband beats her. My colleague asked me what she should do. Although I had been working in Human Resources for many years, I didn’t know what to tell her.

I then started my own education and awareness efforts as I helped develop and implement a DV program that focused on the impact in the workplace. By the time I left Liz 7 years later, I had managed the workplace response to over 150 DV incidents affecting the workplace ranging from fairly routine performance issues to the murder of one of our employees by the father of her children.

I have continued this work in my position at the Diocese by establishing workplace policies and protocols and establishing a DV response team to address the issues as they occur in the ministerial workplace. I have also continued my efforts to educate others as part of the organizing committee for Catholics for Family Peace, the government agencies and the Corporate Alliance to End Partner Violence.

What do you wish the average “Catholic in the pew” knew about domestic violence?

Sharon: Oh, so many things! But three primary points:

a. Abuse and violence can and does happen in “good Catholic families”. It is an equal opportunity destroyer across faiths, race, and socioeconomic classes.

b. It is not “Catholic” to be abusive and violent nor is it “Catholic” to accept abuse and violence in the family. Abuse is based on an erroneous set of beliefs, attitudes, and behaviors, all of which can be changed.

c. Whether one is the abuser, the abused, or the child witnessing the abuse, I would like them to know that God loves them, does not want them to suffer or cause suffering, and has not abandoned them – they can ask Him specifically for guidance as to the next right step.

Fr. Dahm: It is all around us, much too common and unseen. As the bishops have written, “No one is expected to stay in an abusive marriage.” A husband or wife who is being abused should know that they can physically separate from their spouse for the sake of their safety and their children’s safety.

Dennis: Ideally, every “Catholic in the pew” needs to know three basic things about domestic violence. They need to: RECOGNIZE the signs of domestic violence in themselves and others which can be both physical and psychological; RESPOND appropriately by being supportive, sympathetic and non-judgmental, but not acting as a counselor or rescuer; and REFER them to someone qualified to help them act safely and appropriately by giving them the telephone number for the National Domestic Violence Hotline (800.799.SAFE (7233)) or a local domestic violence agency.

What can Catholic families do to help prevent domestic violence, to help those who are in abusive situations, or to help build a culture of peace?

Sharon: It is imperative to know that we may be God’s answer to someone’s search for help! We (Catholics for Family Peace) recommend the R3 approach – recognize, respond, and refer. There is a free app which explains the core of it. In essence, recognize abusive behaviors: we recommend the National Domestic Violence Hotline (NDVH) website for information. Respond to people with the heart of Jesus: listen and believe; they may be telling you of deep pain and trauma. Refer: know the number of the NDVH so you can share it when appropriate.

It is so important to get informed and to reflect God’s love to each other. Survivors tell us all the time that the thing that helped them seek help was someone reflecting their worth as a person. It could have been an expression of concern, an encouraging word, or a factual statement about how well they did something. I love the story of an abused wife with a large family who realized for the first time that Catholics cared when she saw the When I Call for Help resource card in her church’s restroom. It was the first time she had an inkling that she was not the only Catholic woman to experience domestic abuse. How simple is it to keep resource cards in the church restrooms?

I do have three specific points:

a. Pray each day for all those touched by domestic abuse that they may seek God’s wisdom and strength to take the next step to experiencing peace.

b. Memorize the National Domestic Violence Hotline number so you can share it with someone in need. It is 1-800-799-SAFE (7233). Also, check out their website for much useful information.

c. Learn to practice personal peacemaking behaviors. Abuse is more than physical. It includes the emotional and psychological ways we use to hurt each other, leaving deep wounds. I recommend highly that people check out any of the various 12 step programs as a way to learn peaceful responses and in the process learn to prevent abuse and violence. There are about 25 different types of 12 step programs. They are free, anonymous, and are deeply rooted in our spiritual tradition of depending upon God for wisdom and direction. For anyone who grew up in a dysfunctional family (immediate or extended), I recommend they visit six meetings of an Adult Children of Alcoholic and Dysfunctional Families (ACA) Group to see if it helps them to practice peacemaking behaviors. It might be God’s answer on how to find a solution.

Fr. Dahm: Parents must instill self-esteem in their children and help them realize that they should never allow anyone, even a loved one, to abuse them in any way. They need to communicate to anyone they know that they do not have to stay in an abusive relationship.

Dennis: Catholics can prevent domestic violence by creating awareness in themselves, their children and their families that abuse, whether physical or psychological, is never acceptable. To help the abused, it is important that once they see signs of an abusive relationship, they respond empathetically and in a non-judgmental way. They should not act as counselors or “take sides”; rather, they should refer them to someone who can help through either the National DV Hotline (800.799.SAFE (7233) or www.ndvh.org), a local Domestic Violence agency or a member of the clergy. To build a culture of peace, Catholics must speak to their children early so they understand violence in any form is not acceptable in any relationship, whether on the school playground, in a dating relationship or in a marriage. Victims and abusers must know help is available to break the cycle of violence.

What aspect of the USCCB statement “When I Call for Help” has been most helpful for your work?

Sharon: I like every word of it and my personal copy is all marked up. I find that the line that astonishes and helps people the most is on page 1: “The person being assaulted needs to know that acting to end the abuse does not violate the marriage promise.” I think this is so helpful because there is confusion about what things we should “offer up as suffering” and what the marriage promise of “better or worse” means. The Bishops have made it clear that abuse and violence in a marriage needs to be addressed.

Fr. Dahm: The quote mentioned above (in question 3).

Dennis: Overall the USCCB’s statement “When I Call for Help” gives an excellent overview of what domestic violence is and makes it 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.” Even more important, however, is that the statement makes it clear that contrary to what many may have misconstrued, the Bible is never to be used to support the concept that domestic violence is acceptable, even if addressing it means that a husband or wife seeks a separation from their spouse, or even a civil divorce and annulment in certain cases.

What is on your “wish list” in regards to the Church’s response to domestic violence?

Sharon: For a book chapter, I outlined how 18 different religions address domestic violence. Thus, I say with confidence that the USCCB wrote and endorsed a comprehensive and compassionate pastoral letter, When I Call for Help. My three wishes are all related to this excellent statement. They are for:

a. Clergy and pastoral staff to read and integrate the pastoral statement, When I Call for Help, into their work. They can find it, homilies, and other resources on our website at Catholics for Family Peace.

b. Each parish to ensure that some entity is responsible for promoting the suggestions, on an ongoing basis, as presented in When I Call for Help. For example, a Wellness Committee, the Young Adult Ministry or the Women and Men’s Groups in the parish would be appropriate groups.

c. Parishes to post flyers and information about healthy relationships. Free downloadable materials are available from our website, Catholics for Family Peace (www.catholicsforfamilypeace.org).

Fr. Dahm: Bishops need to speak about this and urge clergy to preach on it at least once a year. Seminarians must be taught about how to recognize DV and respond. Family ministries need to include DV in marriage preparation and other services. Catholic Charities must prepare their counselors in DV counseling. Catholic Charities should have a specific program for DV.Catholic Schools should teach about DV. DREs and principals need to be trained in DV so they can teach their teachers and catechists how to recognize and respond. DV needs to be a topic of a clergy meeting at least once every 5 years.

Dennis: My wish list for the Church on domestic violence is that pastors, priests and Catholic leaders speak out on this important issue on a regular and continuing basis. This should be done from the pulpit, in family life programs and in our Catholic schools. In speaking out they need to help all Catholics, from our youth to our elderly, to recognize the signs of relationship abuse in themselves, their fellow parishioners and students, to respond appropriately to assure the safety of the abused on a basis consistent with Catholic teaching, and to refer the abused and the abusers to get the help they need. They should also encourage praying for those who suffer and cause abuse and for the end of all forms of domestic violence and abuse.

Intercultural Marriage: Making It Work

When nurses call out Becky Wang’s name in waiting rooms of doctors’ offices, they usually get a confused look when she stands up.

“I can tell they are looking for someone Asian and when they see me they have to re-shift their thoughts,” she said. Her husband, Dennis, is Chinese American, and she is from a white family. “A lot of people assume you are a matched set. They don’t expect me to be Caucasian.”

The occasional confused look is the least of the challenges faced by couples in interracial and intercultural marriages. Being raised in different cultures means couples have to negotiate different communication patterns, agree on what they want for their mixed-race children, and learn to accept new traditions.

Marriages between partners of different races are happening more and more often. The rate of interracial marriages increased by 28 percent in the last decade, according to the U.S. Census Bureau. That number will only continue to increase as minority populations come to outnumber the white majority in America in the next 30 years, as projected by the Census.

Just like any marriage, however, the thing that binds interracial couples together, and what helps them bridge the divides they face, is having the same values and shared vision of life. “Despite having different families of origin, our values are aligned,” Becky said. “Our priorities all align despite our different upbringings and heritage. That’s what makes it work.”

The Cultural Divide

When a white person marries a person of color, they step into a new world. Their spouse knows how to navigate both the culture of their own race as well as the mainstream majority culture in America. For a while person who has only known that majority culture, it can be eye-opening to see things from a new perspective.

For example, Christa Burson grew up in a white family who ran a buffalo ranch in rural Minnesota. She married Mike, who grew up in an African American family in Chicago, and the two liken their story to the country mouse meeting the city mouse.

“When Mike and I got married, I knew some of his background, but I didn’t know the depth of it,” Christa said. “I was a little naïve at first, thinking that his background was a thing of the past, that we were starting something new. I thought, ‘I’m not racist, so it won’t be an issue.’”

Mike explained that his family has experienced some of the unique challenges faced by many people of color in America, from lower socioeconomic status and education levels to housing trouble. His mother struggled with finding housing and consistent work, his father was struck with a disability and now lives in a nursing home, and his sister suffers from a mental illness.

“Christa didn’t expect the level of challenges my family would present,” he said. “Her family of origin is intact with loving, stable relationships. They are college-educated and have two jobs. They just don’t have the same level of stress.”

Christa had to take on these realities as part of her own story, now that she had tied her life to Mike’s—they were not part of her experience before. “I didn’t understand the depth of what we were getting into,” she said. “I had to learn to accept it—that this is my life and that this is our marriage. I had to grow up.

“I never really thought that these things would be my issues, and they definitely are my issues,” she said. “But that is the beautiful thing about marriage—you don’t know where it will take you. It was kind of a leap with our different family dynamics.”

Pulled from Both Directions

When a person of color marries a white person, they do not enter a whole new world, but that is not to say that they get no pressure. They often feel a pull back to the culture of their family of origin.

“My mom worried that I would forget about her if I didn’t marry a Latina,” said Jesse Herrera, who married Emily, a white woman. Extended family is an essential value for Mexican Americans, he explained. Marrying a white person means losing some of those customs that would have bonded his new family with his extended family. His daughter, for example, probably will not celebrate a quinceañera, the ritualized celebration of a girl’s 15th birthday, when she reaches that age.

“My kids won’t know Spanish nearly to the extent that I would like them to simply because no one is speaking Spanish to them day in and day out like my parents did to me,” he said.

The Language Barrier

For couples who have families who speak different languages, communication itself can be a challenge. Emily’s family is white, and Jesse’s parents speak very little English, so when the couple spends time with his extended family, Spanish is the language everyone converses in.

Emily studied in France for a year, so she knows what it feels like to be displaced culturally, but missing whole conversations feels different, she said. “I know how to be open and flexible to different attitudes and cultures, but not being able to understand the conversation is difficult.”

Becky Wang relies on actions when words fail her in relating to her Chinese mother-in-law, who does not speak much English. “I may not be able to get to know her in a depth of what her life experiences have been, but what I can do is show my love and respect to her as an elder, as the mother of my husband, and grandmother to our kids,” she said. “Mostly what helps is knowing that she has the best intentions at heart for me and our family. This is maybe too simplistic, but short of learning Chinese, it is the best that I have come up with.”

Becky has the same experience as Emily when she is with Dennis’ family—everyone speaks Chinese, and she finds herself on the outside. “You can’t get bothered about not understanding what everyone says all the time,” she said. She focuses on the tone of the conversation, and she inquires about what they are saying. “I’m not afraid to ask what everyone is talking about,” she said.

How to Make it Work

For Mike and Christa Burson, it was important to find other interracial couples with whom they could socialize, and a place to worship in which people of color are not severely outnumbered. “We can connect on a deeper level with other couples who understand our level of challenge,” Mike said. “I learn a lot by example—seeing other people move through life. Older couples who have been married for decades, especially. We watch how they relate. How they navigate life is valuable.”

And, of course, as with anything else in marriage, communication is the key. “Interracial marriages have an added onus to communicate because there is less that we share culturally,” Mike said. “Our experiences are different, so we need to get good at communicating pretty fast or things break down.”

For couples preparing for marriage, Christa encourages spending time with each other’s families. When they were engaged, she would make weekend trips to Chicago to spend time with Mike’s family, but “you can hide a lot on a weekend visit,” she said. “When you are married, the issues emerge quickly. We were thrown into the deep end pretty fast. Spending more time with his family wouldn’t have changed my mind, but it would have given me more background going into it.”

The Good News

The good news about interracial marriage is that every couple has to negotiate differences in their families of origin, no matter their heritage. Spouses of different races simply have cultural distinctions as part of their journey. And those distinctions are not always only a disadvantage.

“Being in a mixed-race marriage makes me more open-minded,” said Emily Herrera. “I have to put my own thoughts and presumptions on the back-burner when I’m around his family. It pushes me to be more flexible and patient. When things are happening in the family, I have to wait to understand their customs and traditions.

Mike Burson agrees. “Interracial couples are under certain levels of stress, but it has been incredibly encouraging and uplifting. We’ve learned to love each other and listen and support each other,” he said. “There are always hardships. Hard things bind you together. Our love is being forged in these fires—we’re proud of that.”

The bottom line is not the color of skin in a marriage, according to Deacon Harold Burke Sivers, an international speaker and author on family life and spirituality. He says that every couple, regardless of their cultural heritage, should ask themselves this question: “Is this person the one God has put in your life to help you get to heaven, no matter what color you are?”

He is in an interracial marriage himself (his family is from Barbados and his wife is white) and he has been ordained a deacon for 10 years. Among his responsibilities is the task of preparing couples for marriage. “I’ve had couples come to me for all kinds of things,” he said. “No one has come to me with concerns about race. It is all about the usual things: money, sex, kids—those kinds of issues. Never has someone come to me and say, ‘Our race is an issue.’

“Those cultural differences enhance marriage by bringing a new level of richness and beauty and tradition,” he said. “Even though they come from different cultures, if the important things in life are the same, they can transcend those differences.”

Grandparents: Keepers of the Family’s Stories

All families have a unique history comprised of milestone events and peopled by a diverse cast of characters. This history of a family is passed on in the telling of its stories. The richest families are those in which the stories have been remembered, treasured, and incorporated into the spirit of the family.

Grandparents, more than anyone else, are the keepers of the family stories. They are a living bridge between the past and the future of a family. Their intimate connection with the two generations that preceded them and the two that follow gives them a remarkable knowledge and view of the landscape of five generations.

When grandchildren hear the family’s stories they learn who they are and from where they came. Research has shown that children who know something of their roots and the history of their family have stronger self-esteem. Through the family stories, children are given a sense of belonging and they develop a family pride. Stories about the family ancestors tend to build confidence in children and empower them.

Along with self-confidence and family pride, the family stories teach the faith, ethics and values of a family. Our faith stories help us to see how God has worked in the family story and brought us to where we are today. They link us to the good and saintly people who have been part of the family chain, and these people provide models for newer generations. Children need heroes with whom to identify and they are greatly enriched if they can find people in their own families to inspire and give them direction.

Children love long-ago and far-away stories. To them 50 years is long ago and another town, state, or part of the country can be far away. They are captivated by the adventure and excitement of times past and are fans of books like Little House on the Prairie, Tom Sawyer and Huckleberry Finn. Yet, if they could peer into their own family history, they might find stories that would equal any of those they read about. Unfortunately, most of those long-ago and far-away tales have disappeared from family memory.

Few families have held on to more than a couple generations of the family stories. Unless someone in the family tells the stories, they are lost, and when the family stories are lost a piece of the family’s soul and identity is lost. Maintaining and passing on the family stories is a precious gift that grandparents can give to their grandchildren.

Here are some ways that grandparents can share family stories with their grandchildren:

Compose and frame a collage of the previous generations of your family.
Compile an electonic photo album of past generations for your grandchildren.
Write a history of your family.
Buy a grandparent book and record your story for your family.
Frame your ancestoral pictures and create a gallery wall in your home.
Tell stories of what life was like when you were a child. Tell your grandchildren about your parents and grandparents.
Create a family cookbook with favorite family recipes and the stories that go with them.
Take your grandchildren to visit the ancestoral home and church of your family.
Create a family time-line of births, deaths, significant events. Have your grandchildren add their births and discuss how they are part of the larger on-going family.
Create a family tree. Include as many generations as you can.
Recover the stories – talk to other family members: cousins, aunts, uncles, parents to try to learn more of the family stories.
Join an on-line genealogy service such as Ancestory.com to explore more about your family.
Tell your grandchild the story of their parent’s childhood.

For Further Reading

A Grandparent’s Gift of Memories: A Pilgrimage with the Saints by Nancy Grove. This is a simple yet beautiful journal that interweaves stories of the saints with space for grandparents to share their own wisdom and life experiences with generations to come. Each section of the book starts off with a brief biography about a saint and a short passage from Scripture. The following pages contain questions and room for grandparents to reminisce and write their responses.

This article is based on a chapter from the Aitchisons’ small-group discussion-program, “The Grand Adventure – A New Call to Grandparenting.” More information about this 6-session program, published electronically by the Christian Family Movement, is available on the CFM website.

About the authors
Deacon Gary and Kay Aitchison live in Ames, Iowa and have 14 grandchildren.Over the years, they have shared with many parents and grandparents through their involvement in the Christian Family Movement.

How to Make Moral Decisions

The Situation

Jeanne and Joe are engaged and will be married next year. They both have been working for several years, and are dedicated to their jobs. They are interested in both building their careers and their family life. They have agreed that their work outside the home should be valued equally, even after they have children.

Recently, Jeanne received exciting news. She was offered a major promotion, a job that would give her more visibility in her company and give them extra money to help pay for wedding expenses, furniture, and other necessities for their new apartment. The job offer sounds promising; Jeanne loves a challenge and considers herself up to the task of taking on significant new responsibilities. The new position, however, involves some potential drawbacks:

There would be considerable overtime associated with it. Her predecessor told her that he used to work at least 55 hours per week. Because this job is salaried rather than hourly, he did not receive overtime pay. In reality, the large increase in pay is reduced by the fact that she won’t get extra money for overtime.

The position involves one to two full weeks of travel per month.

How do Jeanne and Joe make a good decision about whether or not Jeanne should accept the position?

A Response

Sharing values and trying to discern God’s will when making moral decisions are critical elements in any Christian marriage. Over the course of a lifetime, couples make moral decisions on major life choices such as Jeanne and Joe face plus other more daily decisions about life style, use of time, talent, and money, and relationships with family and friends. Making a moral decision about an issue involves engaging in a process of prayerful reflection, conversation, and evaluation before reaching a conclusion.

People of faith should consider the following steps:

Begin by opening your heart and mind to God in prayer. Ask for the grace to follow God’s will.
Gather information to make a well-informed decision. Take advantage of articles, websites, and other resources. What does Church teaching say?
Consult trusted advisors to gain clarity about the issue. Family members and friends can be sounding boards, but remember that in challenging situations, it might be difficult for them to maintain objectivity Parish staff or counselors might be able to assist if a situation is particularly difficult.
If a decision involves both partners, make the decision together. It is crucial to come to consensus about decisions affecting both of you.
Be open to reevaluate the decision after a time.

Keeping these steps in mind, how should Jeanne and Joe proceed?

They should celebrate Jeanne’s accomplishments. She has been recognized for her talent and dedication to her job. Whether or not she takes the promotion, both Jeanne and Joe should enjoy her recognition.

As people of faith, Jeanne and Joe should take time to pray for help in making this important decision. They might ask God to help them appreciate the positive and negative elements of this opportunity.

Jeanne and Joe must decide whether or not the new job will be good for Jeanne as a person and both of them as a couple. One way to do that is to write down the pros and cons of the situation. Ask the following questions: What impact will the changing responsibilities have on their relationship? For example, will considerable overtime have a negative impact on their time together? Is this impact worth the sacrifice? How much more money will she actually make when she moves from an hourly position to a salaried position? How do they feel about so much business travel? What is the impact when a couple is trying to establish their marriage and maintain a difficult travel schedule?

If Jeanne and Joe can’t come to agreement about the decision, they should consider getting help. If they are not already connected with their local parish, they will find helpful people there.

Having prayed and carefully weighed the pros and cons, they need to make the best decision they can. Both Jeanne and Joe must be willing to accept the decision, and must agree not to blame or point fingers if it doesn’t work out exactly as they thought it would.

Finally, Jeanne and Joe should agree to reevaluate the decision at a future date. In light of their experience, they should ask: Was this a good decision? Should they rethink it and begin the decision making process again? Agreeing to a reevaluation time helps keep the lines of communication open, and helps couples to understand that they do not have to be locked into a decision forever.

Remember, in many decisions, there is no crystal clear correct choice. Making a moral decision involves weighing options and arriving at the best solution possible at the time. However, when a couple agrees on basic life and faith values, and is willing to engage in a process of moral decision making, they can be confident about their choice, whatever it is.

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