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Marriage Retreat 2019 – Marriage: Made for a Reason

Day One – Marriage: Made by God

Breaking Open the Theme
Despite many variations throughout cultures, societies, and religions, marriage has always been regarded as a sacred bond that expresses a deep, committed form of mutual love. Marriage is not, however, purely a human institution: “the married state has been established by the Creator and endowed by him with its own proper laws … God himself is the author of marriage” (GS, 48).

How is God the author of marriage?

First, “God created mankind in his image; in the image of God he created them; male and female he created them ” (Gen. 1:27). Since man and woman are created in the image of God, who is Love, man and woman carry an innate calling to love. Marriage responds to a fundamental desire and need to give and receive love.

Second, as male and female, God created man and woman with a physical complementarity that is uniquely able to collaborate in His work of creation. The very nature of man and woman is prepared for the possibility of marriage and the welcoming of new life.

Third, Holy Scripture affirms that it is good for a man and woman to belong to one another and form a bond of communion: “It is not good for the man to be alone” (Gen. 2:18) …. ” That is why a man leaves his father and mother and clings to his wife, and the two of them become one body (Gen. 2:24). In the New Testament, Jesus invokes God’s original plan for mankind as an unbreakable union of two lives by recalling the plan of the Creator in the beginning: “So they are no longer two, but one flesh” (Mt. 19:6).

In the divine plan, marriage is the exclusive, indissoluble communion of life and love entered by one man and one woman. Between two baptized Christians, this covenant is a sacrament.

Reflection
As Catholics, an understanding of God’s plan for marriage and family is an essential part of living the call to holiness. Catholic spouses are blessed with the certainty that the sacrament of marriage provides the graces necessary to become sanctified as husband and wife, father and mother. This grace endows the marriage covenant with strength and fortifies it in moments of difficulty. It also carries over into the domestic church, the home, where the family grows and becomes a witness to God’s love for others.

God’s plan for marriage is not restricted to Catholics, however. As explained above, it is rooted in the nature and identity of man and woman created in God’s image. The dignity of marriage with its specific purpose and characteristics is a good to uphold and defend to the benefit of all people.

To Think About
(Choose one or more of the following questions to reflect on by yourself and/or with your spouse)

What makes marriage distinctive compared to other relationships? Why are love and commitment in marriage unique? What does it mean to say that God created marriage in the very same moment that he created the human person?
As a couple, how are we complementary in our needs, desires, and attributes? How does God endow us with different gifts, as man and woman, that contribute to the marriage?
How can we, as a couple, bear witness to the beauty and wisdom of God’s design for marriage?

Prayer of Married Couples
Almighty and eternal God,
You blessed the union of husband and wife
so that we might reflect
the union of Christ with His Church:
look with kindness on us.
Renew our marriage covenant.
Increase your love in us,
and strengthen our bond of peace
so that, [with our children],
we may always rejoice in the gift of your blessing.
We ask this through Christ our Lord. Amen.

Day Two – Marriage: Made for Love

Breaking Open the Theme
Marriage between one man and one woman responds to the deepest longing of the human heart for love and belonging. We yearn to be loved and to receive love. The same can be said of family life: in a family, children are received to be loved and to love in return.

Despite human shortcomings, the married couple and the family are reflections of God who is three divine persons in a communion of love. In marriage, the man and the woman become “one body” (Gen 2: 24), a communion of love that generates new life. In a similar way, the human family becomes a communion of love by the exchange of giving and receiving love between its members.

Marriage and family life are schools of love. They teach us how to reach a communion of love within the context of daily life: full of joys, sacrifices, trials, and hopes. In all of this, love is purified and perfected, made authentic and complete. As Christ’s sacrifice on the cross exemplified, love is laying down one’s life for another. Spouses and family members are called to do the same, each and every day.

Reflection
Despite our best efforts to love faithfully and unconditionally, marriage and family life can be difficult and challenge our ability to love continually. The marital love that is blessed by the sacrament of marriage is fortified and sustained, however, by a unique grace intended to “perfect the couple’s love and to strengthen their indissoluble unity” (CCC, 1641). By virtue of this grace, the couple helps one another to attain holiness.

The source of this grace is Christ. “Just as of old God encountered his people with a covenant of love and fidelity, so our Savior, the spouse of the Church, now encounters Christian spouses through the sacrament of Matrimony” (GS, 48). Christ dwells with them, gives them the strength to take up their crosses and so follow him, to rise again after they have fallen, to forgive one another, to bear one another’s burdens, to “be subject to one another out of reverence for Christ,” and to love one another with supernatural, tender, and fruitful love” (CCC, 1642).

To Think About
(Choose one or more of the following questions to reflect on by yourself and/or with your spouse)

What makes the love of man and woman unique, especially within the marital relationship? What makes the love of family members a communion of persons?
How are our marriage and family schools of love? As a couple and family, do we demonstrate a communion of love that is self-giving, pure, and sacrificial?
As a couple, how do we rely on the grace of the sacrament of marriage to assist us in moments of challenge and difficulty?

Day Three – Marriage: Made for Each Other

Breaking Open the Theme
God created man and woman together and willed each for the other. “It is not good for the man to be alone. I will make a helper suited to him” (Gen. 2:18). The woman that God ‘fashions’ from the man’s rib elicits from the man a cry of wonder, an exclamation of love and communion: “This one, at last, is bone of my bones and flesh of my flesh” (Gen. 2:23). This beautiful account from the book of Genesis of the creation of Eve from Adam’s side demonstrates how woman was created specifically as a helper, companion, and suitable partner for man. Unlike any other created being, man discovers woman as another ‘I’, as sharing the same humanity (see CCC, 371).

“Man and woman were made ‘for each other’ – not that God left them half-made and incomplete: he created them to be a communion of persons, in which each can be ‘helpmate’ to the other, for they are equal as persons (“bone of my bones…”) and complementary as masculine and feminine” (CCC, 372).

Because they are equal as persons in their humanity, but complementary in their differences as masculine and feminine, man and woman contribute unique gifts to the marriage, especially the physical differences of their bodies which allow for the transmission of human life. Only through sexual difference can a husband and a wife give themselves completely to one another.

True marital union, therefore, is not possible without sexual difference; for this reason, sexual difference is essential to marriage. Sexual difference is the necessary starting point for understanding why protecting and promoting marriage as the union of one man and one woman isn’t arbitrary or discriminatory. Rather, it’s a matter of justice, truth, love, and real freedom. Only a man and a woman—at every level of their identity: biological, physiological, emotional, social, spiritual—are capable of authentically speaking the language of married love, that is, the language of total self-gift, open to the gift of the other and the gift of life.

Reflection
Our maleness or femaleness is essential to our identity as persons. Our gender is not something that is pasted onto us as an after-thought, or that is an incidental part of who we are. Male and female are two different ways of being a human person, body and soul. When we deny our identity as sexually differentiated beings, we diminish our humanity.

A conjugal or marital union comes about only through sexual difference. Only a husband and a wife have the space or capacity to truly receive each other’s distinctive sexual gift, and only a husband and a wife can make a gift of their selves to the other in that way. The beauty of the Church’s teaching on marriage, grounded in this anthropological foundation, sheds light on the responsibility of man and woman to collaborate with God in His plan for the human race.

To Think About
(Choose one or more of the following questions to reflect on by yourself and/or with your spouse)

(1) How do reason and faith not conflict when it comes to marriage? In other words, how does the sacrament of marriage, which is between a baptized man and a baptized woman, build upon, and not detract from, the basic and reasonable truths at the heart of every marriage?
(2) Do you think sexual difference, man to woman and woman to man, is understood and appreciated today? Why or why not?
(3) As a couple, how can you help others reflect on the importance of sexual difference and complementarity?

Day Four – Marriage: Made for Life

Breaking Open the Theme
“Male and female he created them. God blessed and God said to them: ‘Be fertile and multiply’” (Gen. 1:27-28).

Marriage is the natural human context wherein a child is properly conceived and welcomed into life as the “supreme gift of marriage” (GS, 50). And in this stance of openness and welcoming, meant to mark every aspect of married love, a husband and a wife grow closer to each other. Making a gift of himself or herself to the other as spouses and being open to children is one and the same choice and act. As Pope John Paul II taught, “Thus the couple, while giving themselves to one another, give not just themselves but also the reality of children, who are a living reflection of their love, a permanent sign of conjugal unity and a living and inseparable synthesis of their being a father and a mother” (FC, 14).

In other words, in marriage, love and life are inseparable. This is what the Church means when she teaches that the unitive and procreative meanings of married love are inseparable. In embracing each other, husband and wife embrace their capacity to conceive a child and are called to do nothing deliberate to close part of themselves to the gift of the other.

This does not mean that a child will be conceived from every act of sexual intimacy. Marriage is not a mechanical factory for the mass production of children. The Church teaches couples in their openness to life to practice responsible parenthood by discerning whether or not they have serious reasons, in keeping with God’s plan for marriage, to postpone becoming a father and a mother here and now.

“The fundamental task of the family is to serve life, to actualize in history the original blessing of the Creator – that of transmitting by procreation the divine image from person to person. (…) However, the fruitfulness of conjugal love is not restricted solely to the procreation of children, even understood in its specifically human dimension: it is enlarged and enriched by all those fruits of moral, spiritual and supernatural life which the father and mother are called to hand on to their children, and through the children to the Church and to the world” (FC, 28).

Reflection
Any honest consideration of marriage must think about children, the hope of our future. For millennia, people of every generation and of every culture have understood that the marriage of a man and a woman is the central pro-child social institution and the rock of the natural family. Marriage brings together a man and a woman who unite as husband and wife to form a unique relationship open to welcoming and caring for new life. As the union of husband and wife, marriage is a union open from within to the blessing of fruitfulness. Children are born “from the very heart” of marriage, from the mutual self-giving between husband and wife (CCC, no. 2366). They are the “supreme gift” of marriage and its “ultimate crown” (GS, nos. 50, 48).

Just as plants need the proper elements not only to begin to grow but also to flourish, children need the proper elements as well. It takes a man and a woman, with God’s help, to bring a child into existence. It makes sense that if sexual difference is essential for the beginning of life, it is also vital for the caring of that life. Mothers and fathers matter for the duration of a child’s life.

Marriage is the institution meant to ensure that a child is welcomed as a gift to be nurtured and raised by the uniquely different love that only a mother and a father can give. Just as a seedling needs the presence of soil, sunlight, and water to grow and flourish, so too a child needs the natural foundation of life and love uniquely provided in the loving marriage of a man and a woman open to the gift of a child.

To Think About
(Choose one or more of the following questions to reflect on by yourself and/or with your spouse)

(1) How are openness to life and sexual difference related? Why is this important for understanding the meaning of marriage?
(2) How do you understand and embrace the Church’s teaching on the sanctity of human life, including the Church’s teaching on the use of contraception?
(3) In what way can you witness as a couple to the sanctity and dignity of human life and the importance of mothers and fathers in the lives of their children?

Day Five – Marriage: Made for Freedom

Breaking Open the Theme
“Jesus answered them, ‘Amen, amen, I say to you, everyone who commits sin is a slave of sin. A slave does not remain in a household forever, but a son always remains. So if a son frees you, then you will truly be free’” (Jn. 8:34-36).The

Dominican moral theologian, Servais Pinckaers (1925-2008), identified two concepts of freedom that are in contrast to one another: freedom of indifference and freedom for excellence.

“Freedom of indifference” means seeing freedom as open and neutral toward all the available options. Every choice, in so far as it is a choice, is equally free. It is the freedom to not be forced to do anything (“freedom from coercion”). If freedom is really unconnected to any other aspect of the person or objective truth, then choosing to murder another person is just as “free” a decision as choosing to buy a meal for a homeless person. Of course, anyone would say that the person helping out another person is “using” their freedom better than the murderer, but is that saying enough? Is it just a question of using our freedom well or badly? Freedom of indifference says yes, those two people are equally free to choose good or evil.

In contrast, if you understand freedom as the “freedom for excellence”, you would say that the murderer is actually less free than the charitable giver. In doing something that is wrong, in acting against the true, objective order of things, the person choosing evil is actually diminishing or losing his (or her) freedom. It is in fact an abuse of freedom. It will not bring him (or her) happiness. Therefore, it is not a truly free choice. The freedom for excellence is the freedom to do good: the freedom to become who you are meant to be.

True freedom then is the capacity to love in truth and to choose the good. This echoes the words of the Catechism: “The more one does what is good, the freer one becomes,” and “true freedom” comes “in the service of what is good and just” (CCC, 1733).

Rightly ordered freedom, which serves true happiness, is service to others. This freedom corresponds to what a person is called to be: a gift for others.

Reflection
Marriage between a baptized man and woman requires the free consent of the will. The two spouses consent freely to make a gift of self to the other. The Catechism clarifies that to be free, the consent “must be an act of the will of each of the contracting parties, free of coercion or grave external fear” (CCC, 1628). By means of the consent, the spouses mutually give themselves to each other and become ‘one body’. The consent of the spouses is received by the priest (or deacon) in the name of the Church, followed by the blessing of the Church.

In many ways, the consent to marry is one of the most profound acts of human freedom. It is an act of freedom for excellence which opens new possibilities of greater excellence and happiness. When exercised together, husband and wife demonstrate a joint effort to become more truly who they are called to be by their sincere gifts of self.

To Think About
(Choose one or more of the following questions to reflect on by yourself and/or with your spouse)

(1) How does freedom for excellence correspond better to a Christian vision of the human person than freedom of indifference?
(2) In what ways has freedom been abused in the name of a false freedom and how has this affected marriage?
(3) Marriage in the Church requires a free consent of the will by both spouses. How was your marriage a choice made freely for excellence: in the freedom to become who you are meant to be?

Day Six – Marriage: Made for the Common Good

Breaking Open the Theme
“To love someone is to desire that person’s good and to take effective steps to secure it. Besides the good of the individual, there is a good that is linked to living in society: the common good. It is the good of ‘all of us’, made up of individuals, families and intermediate groups who together constitute society (CV, 7).

The common good is everyone’s responsibility. The efforts we make on a daily basis to be attentive to the needs of others are a contribution to the common good. The family is an essential component of the common good, rooted in marriage between a man and woman.

Healthy marriages model many virtues and good habits that are vital for social life. For example, joyful and sacrificial love between a man and a woman in marriage serves as an example to their children of what it means to love other people in general. Marriage advances a “genuine human ecology,” which includes a respect for and proper understanding of the human body and sexuality. At a fundamental and basic level, an intact marriage between husband and wife remains the most fertile source and well-integrated environment for new members of society.

Children who are raised in homes with their own married mother and father enjoy stability that no other family structure offers. If we consider these points, it becomes clear that marriage is important to the common good of society – the institution of marriage, properly understood as a man and a woman, bound to one another and their children, helps everyone in the society to flourish. It encourages young men and women to make promises to one another if they want to be “a couple”; it gives a societal recognition of such a promise and the community’s investment in helping the couple to keep it; and it gives children the stable homes they deserve.

Reflection
“The family founded on marriage is an irreplaceable natural institution and a fundamental element of the common good of every society” (Pope John Paul II, Address to the participants in the plenary assembly of the Pontifical Council of the Family, November 20, 2004).

The Catechism lists three essential components of the common good: respect for the person, social well-being and development, and peace. (CCC, 1905-1917) In other words, society should be ordered in such a way that people will find it easier to be good, to develop their gifts and capacities in peace, carrying out their duties and responsibilities without having to struggle against oppression or fear, able to act according to their consciences. The common good is meant to ensure that people may live a “truly human life” (CCC, no. 1908).

Strong marriages – marriages in which a man and a woman stay together for their entire lives – are good for society as well as for the couple themselves. They serve as examples to the community of the virtues of love, fidelity, and perseverance. They demonstrate the capacity of the human being to live up to his or her promises.

To Think About
(Choose one or more of the following questions to reflect on by yourself and/or with your spouse)

(1) What are the three ways marriage is good for the entire society?
(2) How does your marriage contribute to your own capacity and growth as a person? How does this in turn contribute to the benefit of your family and society?
(3) In what ways do you recognize the benefit to the common good of a stable marriage between man and woman?

Day Seven – Marriage: Made for Eternity

Breaking Open the Theme
Man is created to know, to love, and to serve Him in this life and enjoy His presence for eternity. The eternal reward is a beatitude which surpasses all human understanding. It is the gift of true happiness that comes from seeking the love of God above all else. The path to holiness or beatitude is paved with choices and consequences; homage to God or wealth; service to self or neighbor.

All Christians in every state or walk of life are called to holiness, or the perfection of charity. “In order to reach this perfection, the faithful should use the strength dealt out to them by Christ’s gift, so that . . . doing the will of the Father in everything, they may wholeheartedly devote themselves to the glory of God and to the service of their neighbor” (LG, 40). The way of perfection also passes by way of the Cross which calls for sacrifice, mortification, and dying to self.

Reflection
Marriage is an opportunity to become holy. On their wedding day, the spouses become each other’s primary companion for life’s journey until death. The journey towards heaven should be sustained by one’s spouse. A sacramental and prayerful life shared together can contribute to helping one another progress in holiness.

The journey of married life is also sustained by the graces provided in the sacrament of marriage which assist the spouses in their particular vocation to love and serve one another.

To Think About
(Choose one or more of the following questions to reflect on by yourself and/or with your spouse)

(1) What are some ways in which you experience daily the choices and consequences that bring us closer or farther from reaching holiness?
(2) In what ways does your marriage challenge you to become holy?
(3) Do you believe that you are each called to beatitude with God? How do you sustain one another in the walk towards holiness?

Church Documents
CCC – Catechism of the Catholic Church, Libreria Editrice Vaticana, 1993, Vatican, http://www.vatican.va/archive/ENG0015/_INDEX.HTM#fonte.

GS – Vatican Council II, Pastoral Constitution on the Church in the Modern World Gaudium et Spes, December 7,1965, Vatican, http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.html.

FC – Pope John Paul II, Apostolic Exhortation Familiaris Consortio, November 22, 1981, Vatican, http://w2.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp-ii_exh_19811122_familiaris-consortio.html.

LG – Vatican Council II, Dogmatic Constitution on the Church Lumen Gentium, November 21,1964, Vatican, http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html.

CV – Pope Benedict XVI, Encyclical Letter Caritas in Veritate, June 29, 2009, Vatican,
http://w2.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html.

For a version of this retreat with only one day per page, head over to our Virtual Retreat Homepage.

Natural Family Planning FAQs

What does the Catholic Church teach about married love?

Marriage is an intimate, lifelong partnership in which husbands and wives give and receive love unselfishly. The sexual relationship expresses their married love and shows what it means to become “one body” (Genesis 2:24) and “one flesh” (Mark 10:8, Matthew 19:6). The sexual union is meant to express the full meaning of a couple’s love, its power to bind them together “the unitive aspect of marriage “and “its openness to new life” the procreative aspect.

What does this have to do with contraception?

The Church believes that God has established an inseparable bond between the unitive and procreative aspects of marriage. The couple has promised to give themselves to each other, and this mutual self-giving includes the gift of their fertility. This means that each sexual act in a marriage needs to be open to the possibility of conceiving a child. “Thus, artificial contraception is contrary to God’s will for marriage because it separates the act of conception from sexual union” (United States Catholic Catechism for Adults, p. 409).

A couple need not desire to conceive a child in every act of intercourse. But they should never suppress the life-giving power that is part of what they pledged in their marriage vows.

Are couples expected to leave their family size entirely to chance?

No. Serious circumstances “financial, physical, psychological, or those involving responsibilities to other family members” may affect the number and spacing of children. The Church understands this, while encouraging couples to take a generous view of children.

What should a couple do if they have a good reason to avoid having a child?

A married couple can engage in intercourse during the naturally infertile times in a woman’s cycle, or after childbearing years, without violating the meaning of marital intercourse. This is the principle behind natural family planning (NFP).

What is Natural Family Planning?

Natural family planning is a general name for family planning methods based on a woman’s menstrual cycle. NFP methods are based on day-to-day observations of the naturally occurring signs of the fertile and infertile phases of the menstrual cycle. It takes into account the uniqueness of each woman. A man is fertile throughout his life, while a woman is fertile for only a few days each cycle during the childbearing years. A woman experiences clear, observable signs that show when she is fertile and infertile. To avoid pregnancy, the couple abstains from intercourse during the fertile phase. Couples can also use NFP to achieve pregnancy because it identifies the time of ovulation.

Who can use NFP?

Any married couple can use NFP. A woman need not have regular cycles. The key to successful NFP use is cooperation and communication between husband and wife.

How effective is NFP?

NFP can be very effective, depending on how strongly motivated the couple is and whether they follow the rules of the method. Couples who carefully follow all the rules to avoid pregnancy can achieve a success rate of 97-98%.

“The key to successful NFP use is cooperation and communication between husband and wife.”

What are the benefits of using NFP?

Shared responsibility by husband and wife
Virtually cost-free
No harmful side effects
Can be used throughout the childbearing years
Can be used in special circumstances such as post-partum, breastfeeding, and premenopause

How can we learn to use NFP?

The best way to learn NFP is from a qualified instructor-one who is certified from an NFP teacher training program. Your Diocesan NFP Coordinator can help you to find an NFP class in your area.

To learn NFP in a correspondence course or online, see this NFP provider list.

The U.S. Conference of Catholic Bishops maintains a list of additional correspondence courses.

For more information:

Married Love and the Gift of Life, U.S. Conference of Catholic Bishops (2006)
Catechism of the Catholic Church (see, in particular, #2370)
NFP Awareness Week: celebrated each year around the anniversary of Humanae Vitae (July 25th). The week begins on a Sunday and ends on a Saturday.

For Further Reading:

The Sinner’s Guide to Natural Family Planning

What Makes Marriage Work

Communication

What is the one indispensable ingredient for making marriages work? Family life educators usually answer: communication. This is good news, because effective communication can be learned. Skills such as active listening, using “I” statements, paying attention to my feelings and those of my spouse, and learning tips for “fighting fair” make marriage easier. Some couples use these skills intuitively because they saw them modeled in their own upbringing. Others can learn them through classes, workshops and reading.

Of course, the hardest part of communicating usually comes when there is disagreement between the two of you.

Commitment and Common Values

Some ingredients, if missing, can doom a relationship from the start. Two primary ones are commitment and common values.

Commitment bonds a couple together when you are tired, annoyed, or angry with each other. Sometimes, remembering your vows can prompt you to push past these problems and try to forgive and start again.

Common values are important. If you aren’t together on basic values such as children, honesty, fidelity, and putting family before work, no amount of learning or effort of the will can resolve the conflict. For example, constant tension will result if one spouse wants to live simply while the other wants life’s luxuries.

Spirituality/Faith

You might not consider yourself a spiritual person; however, anyone who seeks the deeper meaning of life, and not a life focused on personal pleasure, operates out of a spiritual sense. For many this desire is expressed in commitment to a specific faith tradition. Here one joins with others to worship God and work for the common good.

Although being a person of faith is not essential to making your marriage work, it’s a bonus. Certainly good people throughout the ages have had happy marriages and not all of them have been religious. But it helps to have faith principles to guide you and a faith community to encourage your commitment.

Middle Years

For most couples, parenting is the most distinctive feature of this stage. It may be compared to the middle years of childhood (ages 5-12), which is sometimes called the latency stage. Although the child continues to grow, this growth tends to be steady and without significant turmoil.

Some couples-the “sandwich” generation-find themselves taking care of children plus aging parents. Meanwhile, their marriage and personal needs may be pushed into the background, unless a crisis erupts. Couples in the middle stage of marriage often must renegotiate household, financial, and parenting tasks. The stress of these multiple adjustments helps explain why the marriage satisfaction rate drops significantly for parents with young children (Twenge, Campbell & Foster, 2003)

While rearing children can unite parents in a common venture, it also changes the marriage irreversibly. There is more to argue about and less time for conversation, play and sexual intimacy.

During the teen years, parents generally find that they need more emotional than physical energy. Parents stress out over how strict or lenient they should be with their teens. Parents begin to lose control over their teens, but they still bear the responsibility of parenting without the rewards of children who look up to them as if they walked on water. Marital dissatisfaction decreases significantly for most couples during the teen years.

Couples who do not have children have their own issues to deal with. They may want children and have been dealing with infertility. If many of their friends have children they may they feel left out. They may be so consumed with career or extended family obligations that their marriage relationship has become stale.

Stages of Marriage

The psychologist Paul Tournier said, “I’ve been married six times – all to the same woman.” Tournier explained that he never got divorced, but rather his marriage transitioned from one stage to another.

All healthy marriages experience change and transition. That’s what keeps them alive and growing. Some of the stages of growth are predictable, others are not.

We provide an Overview of the Stages of Marriage. Then, for simplicity, we’ve divided marriage into chronological time frames:

Newly Married (0 – 5 years)
Middle Years (6 – 25 years), which usually coincide with the active parenting stage
Later Years (26+ years), also known as the “empty nest” years

Not all marriages fit neatly into these categories. Those in second marriages may find times shortened; however, certain developmental tasks generally take place during each stage.

“All healthy marriages experience change and transition. That’s what keeps them alive and growing.”

Another way of looking at transitions in marriage is through cycles of growth. Most relationships move through cycles that include:

Romance
Disillusionment
Mature Love

In this framework, the stages emerge more quickly, with disillusionment often coming soon after the honeymoon. Mature love evolves-hopefully-after several years of marriage.

In The 7 Stages of Marriage (2007), Harrar and DeMaria identify the stages as:

Passion
Realization
Rebellion
Cooperation
Reunion
Explosion
Completion

However you describe it, the essential point is that marriage is a process. It evolves. It helps to know what to expect at the various stages. Otherwise, normal transitions may be misinterpreted as loss of love or reasons to divorce.

Death of a Spouse

Finding Hope, Healing and Purpose After the Death of a Spouse

My first wife died in 1998 after a long illness. I was 41, widowed, and an only parent to two young boys. Now what? Many days I toiled with despair, hopelessness and questions. Many questions. St. Paul writes in Romans 8:28, “We know in everything God works for good with those who love Him, who are called according to His purpose.” To be honest, it’s hard to see the light when you’re in the thicket of grief. His purpose was not my purpose. But fifteen years later, through God’s grace, that has changed. The suffering we all went through has today revealed a beautiful ministry of hope, healing and purpose.

Below are portions from my memoir, The Greatest Gift-A Return to Hope.

~~~~

I wrote the vast majority of this book seven to eight years after Ann died. I think I needed some smooth waters to sail my boat on. I penned my words in, of all places, my dining room, on the same table Ann and I bought when we were first married. The same table she made things on, and at which the four of us enjoyed many great meals together.

As I wrote, things seemed to fall into my lap, like phone calls from old friends at just the right time with more descriptive views of what happened. I found writings that Ann made years ago and I think she’d hope they would find their way into print. It felt like all these years later, Ann was still orchestrating things.

We have all moved on now, the boys and I, and all who loved Ann. It’s what she wanted us to do and with her help, we have. You can’t go around grief, the circle brings you back. You march through it. Through the storms, sometimes crying with your head slung low off your shoulders, aching from your heels to your ears, and ironically, it’s the pain that gets you through the pain. Living it, owning it, allowing it to take up residence in you for a while, pouring out your tears to the moon on some bench in the middle of the night, your agonizing screams cutting through the thin cold air.

It’s the pain that gets you through the pain. You follow it. You feel it. It beats you down and builds you back up. It leaves you empty so you can be full again. Without this pain, you’re lost and numb, following a path that leads you back to the same bench and the same screams, slightly muted maybe, a different day, all else untouched.

Moving on doesn’t mean letting go. She’ll always be with me. I have relocated her now to an accepting part of my heart that comforts the memories and messages. She more than anyone has made me into the person I am today. I have merged back into traffic, the wind at my back, a smile on my face, and joy back in my heart. I feel lucky to have lived a good part of my life with her, and every time I look at my two handsome sons she comes back to me and reminds me of what we once had. That can never be taken away. That’s forever.

This journey took me to classrooms I would never have seen and taught me things I would never have known. I know now that the lessons are not in the hardships, they are choosing how to respond to them. I first learned how to grieve, and then I learned how to live. We are all faced with adversity in our lives, some more profound than others, but all these challenges we deal with are designed to teach us something, and when they don’t, it’s no one’s fault but our own.

At the end of her life, Ann gave back all she had left to give and took nothing with her but the love she had for us in her heart. She told me on one of those final days that she felt “blessed to have loved and been loved my so many wonderful people.”

We were blessed too.

~~~~

The ministry of hope, healing, and purpose is called Good Mourning Ministry, a Catholic bereavement apostolate, co-founded by my wife Sandy and myself. Sandy has been through her own grief journey, and we now feel called to help others who mourn. This ministry was founded in 2011, but the call from above came in 2010 during time before our Lord in the Blessed Sacrament.

I have come to learn there are no stages to grief. We all experience loss in our own unique way. Healing is an intentional process, where we gather together as a community of faith to become disciples of hope. It is through prayerful reflection, practical learning and personal fellowship that we mourn. And in mourning we begin to build our bridge to a new and different life.

Sandy and I have held over 40 “Grieving with Great Hope” workshops with Catholic parishes throughout Michigan and Ohio, supporting the needs of over 1000 grieving people. The “Grieving with Great Hope” DVD Series is now in many parishes throughout the country. “Every parish should have your program. We are so grateful to have found GWGH and welcome it to Central Texas.” – Deacon Tim and Liz Hayden, Holy Family Parish Copperas Cove, TX.

Sandy and I have not only lived our own grief journeys, but we are now educated as well. In addition to being a published author, I am a Certified Grief Counselor. Sandy has a Master’s in Pastoral Ministry, emphasis in bereavement. Above all else, we too are disciples of HOPE. We are blessed.

For more information about The Greatest Gift or Good Mourning Ministry, please visit our website at http://www.goodmourningministry.net, or email us: goodmourningministry@hotmail.com.

Good Mourning Ministry is a Catholic bereavement apostolate. Our mission is to be a transformative ministry, to be bearers of hope and healing to those who mourn the loss of a loved one. The “Grieving with Great Hope” workshops are prayerful, practical and personal. About one-third of the time is spent in church, some of which is before the exposed Blessed Sacrament. The remaining time is used for learning and sharing in small groups. For more information, visit www.goodmourningministry.net.

Related Articles:

Matt and Lucy Coles, “In Sickness and In Health”
Book review of Grieving with Grace by Dolores Leckey
Chris Faddis, “Till Death Do Us Part”

Marriage Readiness

Having a successful marriage means more than FINDING the right person. It means BEING the right person. Sometimes, the FINDING part is easier. You can go to places where singles congregate. You can join clubs, pursue hobbies, or become active in religious or civic organizations. With any luck, you’ll meet the one you consider Mr. or Ms. Right.

BEING the right person can be tougher. Are you easy to live with, generous, flexible, and willing to put your beloved’s needs before your own? Above all, are both of you mature?

Maturity means knowing who you are:

Your talents
Your weaknesses
Your interests
The things you hate to do
The values that you will not compromise
The preferences that you are willing to bend on
What you want out of life and marriage

Out of this self- knowledge comes the possibility of giving oneself freely to your beloved.

For Further Reading:

Whom Not to Marry: Time Tested Advice From a Higher Authority by Father Pat Connor

Church Teachings

Is it true that an annulment does not affect the legitimacy of a married couple’s children? Or that Natural Family Planning can be an effective method for regulating the number and spacing of children? (The answer to both questions is “YES.”)

“Perhaps you know the ‘bottom line’ but don’t understand why the Church teaches as it does?”

Many couples wonder what, exactly, the Catholic Church teaches about important moral issues, like:

These articles offer helpful FAQs about the Church’s teaching. If you’d like to learn more about any of these teachings, or other parts of the Catholic faith, here are definitive sources for information about Catholic teaching:

Catechism of the Catholic Church is an integrated presentation of the Catholic faith in its entirety.
United States Catholic Catechism for Adults is an adaptation of the Catechism of the Catholic Church and is written specifically for Catholics of the United States.
United States Conference of Catholic Bishops is the authoritative source for bishops’ pastoral letters, messages, and other official documents.
The Vatican website offers the texts of papal documents and addresses well as official texts from various Vatican offices.

Catholic Marriage FAQs

Why does the church teach that marriage is a sacrament?

The sacraments make Christ present in our midst. Like the other sacraments, marriage is not just for the good of individuals, or the couple, but for the community as a whole. The Catholic Church teaches that marriage between two baptized persons is a sacrament. The Old Testament prophets saw the marriage of a man and woman as a symbol of the covenant relationship between God and his people. The permanent and exclusive union between husband and wife mirrors the mutual commitment between God and his people. The Letter to the Ephesians says that this union is a symbol of the relationship between Christ and the Church.

Do Catholics ever validly enter into non-sacramental marriages?

Yes. Marriages between Catholics and non-Christians, while they may still be valid in the eyes of the Church, are non-sacramental. With permission, a priest or deacon may witness such marriages.

What is the difference between a valid and an invalid Catholic marriage?

Just as individual states have certain requirements for civil marriage (e.g., a marriage license, blood tests), the Catholic Church also has requirements before Catholics can be considered validly married in the eyes of the Church. A valid Catholic marriage results from four elements: (1) the spouses are free to marry; (2) they freely exchange their consent; (3) in consenting to marry, they have the intention to marry for life, to be faithful to one another and be open to children; and (4) their consent is given in the presence of two witnesses and before a properly authorized Church minister. Exceptions to the last requirement must be approved by church authority.

If a Catholic wants to marry a non-Catholic, how can they assure that the marriage is recognized by the Church?

In addition to meeting the criteria for a valid Catholic marriage (see question #3), the Catholic must seek permission from the local bishop to marry a non-Catholic. If the person is a non-Catholic Christian, this permission is called a “permission to enter into a mixed marriage.” If the person is a non-Christian, the permission is called a “dispensation from disparity of cult.” Those helping to prepare the couple for marriage can assist with the permission process.

Why does a Catholic wedding have to take place in a church?

For Catholics, marriage is not just a social or family event, but a church event. For this reason, the Church prefers that marriages between Catholics, or between Catholics and other Christians, be celebrated in the parish church of one of the spouses. Only the local bishop can permit a marriage to be celebrated in another suitable place.

If a Catholic wishes to marry in a place outside the Catholic church, how can he or she be sure that the marriage is recognized by the Catholic Church as valid?

The local bishop can permit a wedding in another church, or in another suitable place, for a sufficient reason. For example, a Catholic seeks to marry a Baptist whose father is the pastor of the local Baptist church. The father wants to officiate at the wedding. In these circumstances, the bishop could permit the couple to marry in the Baptist church. The permission in these instances is called a “dispensation from canonical form.”

If two Catholics or a Catholic and non-Catholic are married invalidly in the eyes of the church, what should they do about it?

They should approach their pastor to try to resolve the situation.

When a Catholic marries a non-Catholic, must the non-Catholic promise to raise the children in the Catholic faith?

The non-Catholic spouse does not have to promise to have the children raised Catholic. The Catholic spouse must promise to do all that he or she can to have the children baptized and raised in the Catholic faith.

Is it required that a wedding celebration have expensive flowers, clothes and other accompaniments?

The Rite of Marriage makes no reference to any of these cultural elements. The focus of the couple should be on the celebration of the sacrament. Pastors repeatedly point out that a couple do not have to postpone the celebration of the Sacrament of Marriage because they cannot afford such things. See Budgeting for Your Wedding.

How much does it cost to get married in the Catholic Church?

Dioceses often regulate the stipend, or offering to the church, that is customary on the occasion of a wedding. Depending on different areas, this might also include the fee for the organist and vocalist. In a situation of true financial difficulty, couples can come to an agreement with their pastors so that true financial hardship will never prevent a Catholic marriage from taking place. For more information, see How Much Does it Cost to Marry in the Catholic Church?

What is a Nuptial Mass and when can a couple have one?

A Nuptial Mass is a Mass which includes the celebration of the sacrament of marriage. It has special readings and prayers suitable to the Sacrament of Marriage. The Sacrament of Marriage between two baptized Catholics should normally be celebrated within Mass.

If the situation warrants it and the local bishop gives permission, a Nuptial Mass may be celebrated for a marriage between a Catholic and a baptized person who is not a Catholic, except that Communion is not given to the non-Catholic since the general law of the church does not allow it. In such instances, it is better to use the appropriate ritual for marriage outside Mass. This is always the case in a marriage between a baptized Catholic and a non-baptized person.

Are weddings permitted on Sundays or during Lent?

Church law allows weddings to be held during most days of the year, except the Triduum. However, many parishes do not schedule weddings on Sundays because of the conflict with regularly scheduled Masses and other parish activities. In addition, some dioceses and parishes do not allow weddings during Lent, a season of penance.

What should a couple do when they decide that they want to marry in the Catholic Church?

They should contact their parish as soon as possible and make an appointment to talk with the priest, deacon or staff person who is responsible for preparing couples for marriage. This person will explain the process of marriage preparation and the various programs that are offered.

Why does the church require engaged couples to participate in a marriage preparation program?

Marriage preparation offers couples the opportunity to develop a better understanding of Christian marriage; to evaluate and deepen their readiness to live married life; and to gain insights into themselves as individuals and as a couple. It is especially effective in helping couples to deal with the challenges of the early years of marriage.

What kinds of marriage preparation programs does the church offer?

Depending on the diocese and the parish, several may be available. Programs include a weekend program with other couples, such as Catholic Engaged Encounter, a series of sessions in large or small groups or meetings with an experienced married couple. Some programs may be offered in Spanish and other languages. Specific programs address particular circumstances, such as remarriage, children brought into the marriage and marriage to a non-Catholic. As part of their preparation, many couples complete a premarital inventory, such as FOCCUS, to identify issues for further discussion.

What key issues are covered in marriage preparation?

Marriage preparation programs help couples to understand the Christian and the human aspects of marriage. Typical topics include: the meaning of marriage as a sacrament; faith, prayer and the church; roles in marriage; communication and conflict resolution; children, parenthood and Natural Family Planning; finances; and family of origin.

Is there a cost for marriage preparation programs?

Most programs charge a modest fee to cover the cost of materials. Programs that require an overnight stay will include an additional cost for rooms and meals. Assistance is frequently available for couples who would otherwise be unable to participate.

Does the church offer any programs to help couples to improve their marriage?

Yes. Peer ministry for married couples is widespread. Many couples meet in parish-based small groups; ministries such as Teams of Our Lady, Couples for Christ, and Christian Family Movement also use the small group approach. The Marriage Enrichment Weekend Program is offered in several states. Some parishes sponsor a retreat day or evening of reflection for married couples. Others offer a mentoring system that matches older couples with younger ones. Throughout the country, many couples participate in Marriage Encounter, which offers a weekend experience and ongoing community support.

What can a couple do if their marriage is in trouble?

Parish priests, deacons and other pastoral ministers are available to talk to couples and to refer them to counselors and programs that can assist them. Retrouvaille (Ree-tru-VEYE) is an effective program that helps to heal and renew marriages in serious trouble. The Third Option is another program that is available in some parts of the country.

What is an annulment?

An annulment is a declaration by a tribunal (Catholic church court) that a marriage thought to be valid according to Church law actually fell short of at least one of the essential elements required for a binding union (see question #3). Unlike civil divorce, an annulment does not erase something that was already there, but rather it is a declaration that a valid marriage was never actually brought about on the wedding day. A declaration of nullity does not deny that a relationship ever existed between the couple, or that the spouses truly loved one another.

How can a couple married 20 years get an annulment?

The annulment process examines the events leading up to, and at the time of, the wedding ceremony, in an effort to determine whether what was required for a valid marriage was ever brought about. While a marriage of 20 years provides evidence that a couple had some capacity for a life-long commitment, the duration of their relationship in itself does not prove or negate the existence of the marriage bond.

If a marriage is annulled are the children from it considered illegitimate?

No. A declaration of nullity has no effect on the legitimacy of children, since the child’s mother and father were presumed to be married at the time that the child was born.

Are annulments expensive?

Fees associated with the annulment process vary within the U.S. Most tribunals charge between $200 and $1,000 for a standard nullity case. Fees are typically payable over time, and may be reduced or even eliminated in cases of financial difficulty. Other expenses may be incurred when consultation with medical, psychological, or other experts is needed.

How long does it take to get an annulment?

It usually takes 12 to 18 months to complete the entire process.

“School” Retreat Day Seven: Marriage as a Domestic Church

Breaking Open the Theme
“In humble obedience then to her voice, let Christian husbands and wives be mindful of their vocation to the Christian life, a vocation which, deriving from their Baptism, has been confirmed anew and made more explicit by the Sacrament of Matrimony. For by this sacrament they are strengthened and, one might almost say, consecrated to the faithful fulfillment of their duties. Thus will they realize to the full their calling and bear witness as becomes them, to Christ before the world. For the Lord has entrusted to them the task of making visible to men and women the holiness and joy of the law which united inseparably their love for one another and the cooperation they give to God’s love, God who is the Author of human life.” (Humanae Vitae, no. 25)

The early Church understood the Christian family as an ecclesia domestica or domestic church. The domestic Church rests on the foundation of a baptized husband and wife. They establish a communion of love into which children are welcomed. By creating a home where love, care, and growth in the faith flourish among family members, married couples reflect the life of the Church in the world.

By the power of the Holy Spirit working in the married couple, they “are consecrated and by means of a special grace build up the Body of Christ and form a domestic church, so that the Church, in order fully to understand her mystery, looks to the Christian family, which manifests her in a real way” (Amoris Laetitia, no. 67).

By their reception of the sacrament of marriage, Christian parents “become ministers of their children’s education. In educating them, they build up the Church, and in so doing, they accept a God-given vocation” (Amoris Laetitia, no. 85). In the family, parents teach their children how to pray, how to embrace God’s loving commandments, and how to grow in virtue and holiness.

Reflection
Family is the fundamental unit of society. Strong families lead to strong societies and nations. Without the family, our social, political, and cultural spheres would be deeply shaken to the core. Unfortunately, there are already signs of a weakened societal framework due to the breakdown of family structure. The Church also depends on the family, calling it to be a beacon, a reflection of God’s people. The family begins with the marriage between a man and a woman, united by God. Within their home, the couple nurtures the life of a domestic church by welcoming new life and fostering love in their midst. In this way, they give witness to Christ and build the Kingdom of God.

To Think About
(Choose one or more of the following questions to reflect on by yourself and/or with your spouse)

(1) List five ways your family or you and your spouse are striving to be a domestic church.
(2) How do you and your family live a sacramental life? Is that sacramental life reflected in your home? How could it be improved?
(3) Do you and your family give testimony to your faith by witnessing to friends and acquaintances?

Holy Couples – Saints Aquila and Priscilla

Virtual Retreat Homepage

Day One – Marriage: Made by God

Day Two – Marriage: Made for Love

Day Three – Marriage: Made for Each Other

Day Four – Marriage: Made for Life

Day Five – Marriage: Made for Freedom

Day Six – Marriage: Made for the Common Good

Day Seven – Marriage: Made for Eternity

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