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Reflections: Catholic Life Section (Against Divorce)

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Against Divorce & 'Remarriage'

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Against Divorce & 'Remarriage'

 

Category
Quotation

Against Divorce & 'Remarriage'

Also See: Divorce (Topic Page)

"For I hate divorce, says the LORD, the God of Israel" (Mal. 2:16)

"It was also said, 'Whoever divorces his wife must give her a bill of divorce.' But I say to you, whoever divorces his wife (unless the marriage is unlawful) causes her to commit adultery, and whoever marries a divorced woman commits adultery." (Our Lord Jesus Christ, Mt. 5:31-32)

"Some Pharisees approached [Jesus], and tested him, saying, 'Is it lawful for a man to divorce his wife for any cause whatever?' He said in reply, 'Have you not read that from the beginning the Creator 'made them male and female' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? So they are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate.' They said to him, 'Then why did Moses command that the man give the woman a bill of divorce and dismiss (her)?' He said to them, 'Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so. I say to you, whoever divorces his wife (unless the marriage is unlawful) and marries another commits adultery.'" (Mt. 19:3-9)

"The Pharisees approached [Jesus] and asked, 'Is it lawful for a husband to divorce his wife?' They were testing him. He said to them in reply, 'What did Moses command you?' They replied, 'Moses permitted him to write a bill of divorce and dismiss her.' But Jesus told them, 'Because of the hardness of your hearts he wrote you this commandment. But from the beginning of creation, 'God made them male and female. For this reason a man shall leave his father and mother (and be joined to his wife), and the two shall become one flesh.' So they are no longer two but one flesh. Therefore what God has joined together, no human being must separate.' In the house the disciples again questioned him about this. He said to them, 'Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery.'" (Mk. 10:2-12)

"Everyone who divorces his wife and marries another commits adultery, and the one who marries a woman divorced from her husband commits adultery." (Our Lord Jesus Christ, Lk. 16:18)

"Can. 1118 A ratified and consummated valid marriage can be dissolved by no human power and for no cause, outside of death." (1917 Code of Canon Law)

"Can. 1141 A marriage that is ratum et consummatum can be dissolved by no human power and by no cause, except death." (1983 Code of Canon Law)

"To divorce a wife is contrary to the law of nature" (St. Thomas Aquinas, Doctor of the Church and "greatest theologian in the history of the Church")

"Divorce is born of perverted morals, and leads, as experience shows, to vicious habits in public and private life." (Pope Leo XIII)

Error CONDEMNED by Pope Pius IX in the Syllabus of Errors: "By natural law the bond of matrimony is not indissoluble, and in various cases divorce, properly so-called, can be sanctioned by civil authority." (Bl. Pope Pius IX, This proposition was condemned in the Syllabus of Errors, Dec. 8, 1864 A.D.) 

"Truth Himself says: 'What God has joined together, let man not put asunder.' He says also: 'It is not permitted to dismiss a wife, except for reason of fornication.' Who, then, can contradict this heavenly Legislator?" (Pope St. Gregory I the Great, Doctor of the Church, c. 601 A.D.)

"So long as a husband lives, be he adulterer, be he sodomite, be he addicted to every kind of vice, if she left him on account of his crimes he is her husband still and she may not take another." (St. Jerome, Doctor of the Church, c. 397 A.D.)

"To the doubts proposed to him the Supreme Pontiff, among other remarks, responds: 'The decision of lay tribunals and of Catholic assemblies by which the nullity of marriages is chiefly declared, and the dissolution of their bond attempted, can have no strength and absolutely no force in the sight of the Church...'" (Pope Pius VII, 1803 A.D.)

"[N]ot even [the Church] can ever affect for any cause whatsoever a Christian marriage which is valid and has been consummated, for as it is plain that here the marriage contract has its full completion, so, by the will of God, there is also the greatest firmness and indissolubility which may not be destroyed by any human authority." (Pope Pius XI, "Casti Connubii", 1930)

"According to our teacher, just as they are sinners who contract a second marriage, even though it be in accord with human law, so also are they sinners who look with lustful desire at a woman. He repudiates only one who actually commits adultery, but even one who wishes to do so; for not only our actions are manifold to God, but even our thoughts." (St. Justin the Martyr, c. 148-161 A.D.)

"You dismiss your wife, therefore, as if by right and without being charged with wrongdoing; and you suppose it is proper for you to do so because no human law forbids it; but divine law forbids it. Anyone who obeys men ought to stand in awe of God. Hear the law of the Lord, which even they who propose our laws must obey: 'What God has joined together let no man put asunder.'" (St. Ambrose of Milan, Doctor of the Church, c. 389 A.D.)

"...if marriage could be dissolved by divorce, married persons would hardly ever be without causes of disunion, which would be daily supplied by the old enemy of peace and purity; while, on the contrary, now that the faithful must remember that even though separated as to bed and board, they remain nonetheless bound by the bond of marriage with no hope of marrying another, they are by this very fact rendered less prone to strife and discord." (Catechism of the Council of Trent)

"[I]t is hardly necessary to point out what an amount of good is involved in the absolute indissolubility of wedlock and what a train of evils follows upon divorce. Whenever the marriage bond remains intact, then we find marriages contracted with a sense of safety and security, while, when separations are considered and the dangers of divorce are present, the marriage contract itself becomes insecure, or at least gives ground for anxiety and surprises. On the one hand we see a wonderful strengthening of goodwill and cooperation in the daily life of husband and wife, while, on the other, both of these are miserably weakened by the presence of a facility for divorce." (Pope Pius XI, "Casti Connubii", 1930)

"In the first place Christ Himself lays stress on the indissolubility and firmness of the marriage bond when He says: 'What God hath joined together let no man put asunder,' and: 'Everyone that putteth away his wife and marrieth another committeth adultery, and he that marrieth her that is put away from her husband committeth adultery.' ...And this inviolable stability, although not in the same perfect measure in every case, belongs to every true marriage, for the word of the Lord: 'What God hath joined together let no man put asunder,' must of necessity include all true marriages without exception, since it was spoken of the marriage of our first parents, the prototype of every future marriage." (Pope Pius XI, "Casti Connubii", 1930)

"Therefore, when we say, 'Whoever marries a woman dismissed by her husband for reason other than fornication commits adultery,' undoubtedly we speak the truth. But we do not thereby acquit of this crime the man who marries a woman who was dismissed because of fornication. We do not doubt in the least that both are adulterers. We do indeed pronounce him an adulterer who dismisses his wife for cause other than fornication and marries another, nor do we thereby defend from the taint of this sin the man who dismisses his wife because of fornication and marries another. We recognize that both are adulterers, though the sin of one is more grave than the sin of the other." (St. Augustine, Doctor of the Church, c. 419 A.D.)

"'Therefore, while her husband is alive, she will be called an adulteress if she be found with another man. But if her husband shall have died, she has been set free from the law, so that she is not an adulteress if she has been with another man.' These words of the Apostle, so often repeated, so often inculcated, are true, living, sound, and clear. A woman begins to be the wife of no later husband unless she has ceased to be the wife of a former one. She will cease to be the wife of a former one, however, if that husband should die, not if he commit fornication. A spouse, therefore, is lawfully dismissed for cause of fornication; but the bond of chastity remains. That is why a man is guilty of adultery if he marries a woman who has been dismissed even for this very reason of fornication." (St. Augustine, Doctor of the Church, c. 419 A.D.)

"For difficult it is to imagine a more deadly pest to the community than the wish to declare dissoluble a bond which the law of God has made perpetual and inseverable. Divorce 'is the fruitful cause of mutable marriage contracts; it diminishes mutual affection; it supplies a pernicious stimulus to unfaithfulness; it is injurious to the care and education of children; it gives occasion to the breaking up of domestic society; it scatters the seeds of discord among families; it lessens and degrades the dignity of women, who incur the danger of being abandoned when they shall have subserved the lust of their husbands. And since nothing tends so effectually as the corruption of morals to ruin families and undermine the strength of kingdoms, it may easily be perceived that divorce is especially hostile to the prosperity of families and States.'" (Pope Leo XIII, "Longinqua", 1895)

"There exists not, indeed, in the projects and enactments of men any power to change the character and tendency which things have received from nature. Those men, therefore, show but little wisdom in the idea they have formed of the well-being of the commonwealth who think that the inherent character of marriage can be perverted with impunity; and who, disregarding the sanctity of religion and of the sacrament, seem to wish to degrade and dishonor marriage more basely than was done even by heathen laws. Indeed, if they do not change their views, not only private families, but all public society, will have unceasing cause to fear lest they should be miserably driven into that general confusion and overthrow of order which is even now the wicked aim of socialists and communists. Thus we see most clearly how foolish and senseless it is to expect any public good from divorce, when, on the contrary, it tends to the certain destruction of society." (Pope Leo XIII, "Arcanum", 1880)

"It must consequently be acknowledged that the Church has deserved exceedingly well of all nations by her ever watchful care in guarding the sanctity and the indissolubility of marriage. Again, no small amount of gratitude is owing to her for having, during the last hundred years, openly denounced the wicked laws which have grievously offended on this particular subject; as well as for her having branded with anathema the baneful heresy obtaining among Protestants touching divorce and separation; also, for having in many ways condemned the habitual dissolution of marriage among the Greeks; for having declared invalid all marriages contracted upon the understanding that they may be at some future time dissolved; and, lastly, for having, from the earliest times, repudiated the imperial laws which disastrously favored divorce." (Pope Leo XIII, "Arcanum", 1880 A.D.)

"To conclude with the important words of Leo XIII, since the destruction of family life 'and the loss of national wealth is brought about more by the corruption of morals than by anything else, it is easily seen that divorce, which is born of the perverted morals of a people, and leads, as experiment shows, to vicious habits in public and private life, is particularly opposed to the well-being of the family and of the State. The serious nature of these evils will be the more clearly recognized, when we remember that, once divorce has been allowed, there will be no sufficient means of keeping it in check within any definite bounds. Great is the force of example, greater still that of lust; and with such incitements it cannot but happen that divorce and its consequent setting loose of the passions should spread daily and attack the souls of many like a contagious disease or a river bursting its banks and flooding the land.'" (Pope Pius XI, "Casti Connubii", 1930)

"The self-same testimony of Christ our Lord easily proves that the marriage-tie cannot be broken by any sort of divorce. For if by a bill of divorce a woman were freed from the law that binds her to her husband, she might marry another husband without being in the least guilty of adultery. Yet our Lord says clearly: Whosoever shall put away his wife and shall marry another committeth adultery (Lk. 16:18). Hence it is plain that the bond of marriage can be dissolved by death alone, as is confirmed by the Apostle when he says: A woman is bound by the law as long as her husband liveth; but if her husband die she is at liberty; let her marry whom she will, only in the Lord (1 Cor. 7:39); and again: To them that are married, not I but the Lord commandeth, that the wife depart not from her husband and if she depart that she remain unmarried or be reconciled to her husband (1 Cor. 7:10). The wife, then, who for a just cause has left her husband, the Apostle offers this alternative: Let her either remain unmarried, or be reconciled to her husband." (Catechism of the Council of Trent)

"Oh! If only your country [America] had come to know from the experience of others rather than from examples at home of the accumulation of ills which derive from the plague of divorce; let reverence for religion, let fidelity towards the great American people counsel energetic action that this disease, alas so widespread, may be cured by extirpation. The consequences of this evil have been thus described by Pope Leo XIII, in words whose truth is incisive: 'Because of divorce, the nuptial contract becomes subject to fickle whim; affection is weakened; pernicious incentives are given to conjugal infidelity; the care and education of offspring are harmed; easy opportunity is afforded for the breaking up of homes; the seeds of discord are sown among families; the dignity of woman is lessened and brought down and she runs the risk of being deserted after she has served her husband as an instrument of pleasure. And since it is true that for the ruination of the family and the undermining of the State nothing is so powerful as the corruption of morals, it is easy to see that divorce is of the greatest harm to the prosperity of families and of states'." (Pope Pius XII, "Sertum Laetitiae", 1939)

"So manifold being the vices and so great the ignominies with which marriage was defiled, an alleviation and a remedy were at length bestowed from on high. Jesus Christ, who restored our human dignity and who perfected the Mosaic law, applied early in His ministry no little solicitude to the question of marriage. He ennobled the marriage in Cana of Galilee by His presence, and made it memorable by the first of the miracles which he wrought; and for this reason, even from that day forth, it seemed as if the beginning of new holiness had been conferred on human marriages. Later on He brought back matrimony to the nobility of its primeval origin by condemning the customs of the Jews in their abuse of the plurality of wives and of the power of giving bills of divorce; and still more by commanding most strictly that no one should dare to dissolve that union which God Himself had sanctioned by a bond perpetual. Hence, having set aside the difficulties which were adduced from the law of Moses, He, in character of supreme Lawgiver, decreed as follows concerning husbands and wives, 'I say to you, that whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery; and he that shall marry her that is put away committeth adultery.'" (Pope Leo XIII, "Arcanum", 1880)

"The following questions were raised by some Bishops of France to the inquisition S.R. et U.: 'In the letter S.R. et U. 1. of June 25th 1885, to all the ordinaries in the territory of France on the law of civil divorce it is decreed thus: 'Considering very serious matters, in addition to times and places, it can be tolerated that those who hold magistracies, and lawyers who conduct matrimonial cases in France, without being bound to cede to the office,' and it added conditions, of which the second is this: 'Provided they are so prepared in mind not only regarding the dignity and nullity of marriage, but also regarding the separation of bodies, about which cases they are obliged to judge, as never to offer an opinion or to defend one to be offered, or to provoke or to incite to that opinion which is at odds with divine and ecclesiastical law.' It is asked: I. Whether the interpretation is right which is widespread throughout France and even put in print, according to which the judge satisfies the above mentioned condition, who, although a certain marriage is valid in the sight of the Church, ignores that true and unbroken marriage, and applying civil law pronounces that there is ground for divorce, provided he intends in his mind to break only the civil effects and only the civil contract, and provided the terms of the opinion offered consider these alone? In other words, whether an opinion so offered can be said not to be at odds with the divine and ecclesiastical law? II. After the judge has pronounced that there is ground for divorce, whether the syndic (in French: le maire), intent also upon only the civil effects and the civil contract, as is explained above, can pronounce a divorce, although the marriage is valid in the eyes of the Church. III. After the divorce has been pronounced, whether the same syndic can again join a spouse who strives to enter into other nuptials in a civil ceremony, although the previous marriage is valid in the eyes of the Church and the other party is living? The answer is: In the negative to the first, the second, and the third." (Decree of the Holy Office, May 27, 1886 A.D.)

"The advocates of the neo-paganism of today have learned nothing from the sad state of affairs, but instead, day by day, more and more vehemently, they continue by legislation to attack the indissolubility of the marriage bond, proclaiming that the lawfulness of divorce must be recognized, and that the antiquated laws should give place to a new and more humane legislation. Many and varied are the grounds put forward for divorce, some arising from the wickedness and the guilt of the persons concerned, others arising from the circumstances of the case; the former they describe as subjective, the latter as objective; in a word, whatever might make married life hard or unpleasant. They strive to prove their contentions regarding these grounds for the divorce legislation they would bring about, by various arguments. Thus, in the first place, they maintain that it is for the good of either party that the one who is innocent should have the right to separate from the guilty, or that the guilty should be withdrawn from a union which is unpleasing to him and against his will. In the second place, they argue, the good of the child demands this, for either it will be deprived of a proper education or the natural fruits of it, and will too easily be affected by the discords and shortcomings of the parents, and drawn from the path of virtue. And thirdly the common good of society requires that these marriages should be completely dissolved, which are now incapable of producing their natural results, and that legal reparations should be allowed when crimes are to be feared as the result of the common habitation and intercourse of the parties. This last, they say must be admitted to avoid the crimes being committed purposely with a view to obtaining the desired sentence of divorce for which the judge can legally loose the marriage bond, as also to prevent people from coming before the courts when it is obvious from the state of the case that they are lying and perjuring themselves, - all of which brings the court and the lawful authority into contempt. Hence the civil laws, in their opinion, have to be reformed to meet these new requirements, to suit the changes of the times and the changes in men's opinions, civil institutions and customs. Each of these reasons is considered by them as conclusive, so that all taken together offer a clear proof of the necessity of granting divorce in certain cases. Others, taking a step further, simply state that marriage, being a private contract, is, like other private contracts, to be left to the consent and good pleasure of both parties, and so can be dissolved for any reason whatsoever. Opposed to all these reckless opinions, Venerable Brethren, stands the unalterable law of God, fully confirmed by Christ, a law that can never be deprived of its force by the decrees of men, the ideas of a people or the will of any legislator: 'What God hath joined together, let no man put asunder.' And if any man, acting contrary to this law, shall have put asunder, his action is null and void, and the consequence remains, as Christ Himself has explicitly confirmed: 'Everyone that putteth away his wife and marrieth another, committeth adultery: and he that marrieth her that is put away from her husband committeth adultery.' Moreover, these words refer to every kind of marriage, even that which is natural and legitimate only; for, as has already been observed, that indissolubility by which the loosening of the bond is once and for all removed from the whim of the parties and from every secular power, is a property of every true marriage." (Pope Pius XI, "Casti Connubii", 1930)

"Truly, it is hardly possible to describe how great are the evils that flow from divorce. Matrimonial contracts are by it made variable; mutual kindness is weakened; deplorable inducements to unfaithfulness are supplied; harm is done to the education and training of children; occasion is afforded for the breaking up of homes; the seeds of dissension are sown among families; the dignity of womanhood is lessened and brought low, and women run the risk of being deserted after having ministered to the pleasures of men. Since, then, nothing has such power to lay waste families and destroy the mainstay of kingdoms as the corruption of morals, it is easily seen that divorces are in the highest degree hostile to the prosperity of families and States, springing as they do from the depraved morals of the people, and, as experience shows us, opening out a way to every kind of evil-doing in public and in private life. Further still, if the matter be duly pondered, we shall clearly see these evils to be the more especially dangerous, because, divorce once being tolerated, there will be no restraint powerful enough to keep it within the bounds marked out or presurmised. Great indeed is the force of example, and even greater still the might of passion. With such incitements it must needs follow that the eagerness for divorce, daily spreading by devious ways, will seize upon the minds of many like a virulent contagious disease, or like a flood of water bursting through every barrier. These are truths that doubtlessly are all clear in themselves, but they will become clearer yet if we call to mind the teachings of experience. So soon as the road to divorce began to be made smooth by law, at once quarrels, jealousies, and judicial separations largely increased; and such shamelessness of life followed that men who had been in favor of these divorces repented of what they had done, and feared that, if they did not carefully seek a remedy by repealing the law, the State itself might come to ruin... For whenever at any time divorce was introduced, the abundance of misery that followed far exceeded all that the framers of the law could have foreseen." (Pope Leo XIII, "Arcanum", 1880)

Also See: Marriage | Marital Separation | Sacrament of Matrimony (Topical Scripture)

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