Masih recently filed for divorce from a husband she said “frequently beats me up” and a mother-in-law who she said burned her leg with coal.
But under the country’s laws, she must produce a witness who would testify to committing adultery with her husband. As a result, she’s now reluctantly planning to renounce her faith.
Pope Francis’ “Joy of Love,” a massive document released April 8 that wraps unchanged doctrine on marriage, divorce, and LGBT life in gentle terms, is getting a mixed reaction from U.S. Catholics.
There are many reasons for divorces and one of them is domestic violence. It’s true that there are women and men who experience domestic violence and never leave the marriage; they only want to cleave while others leave for their dear life. Domestic violence can be viewed as family violence but there are family members from whom we may rarely hear in these situations, namely children. Most certainly, domestic violence impacts the perpetrator and victim yet if there are children in the same space, they, too, will be affected. They, too, may even be beaten, battered, and bruised. This is the blues-inflected struggle of life.
The book of Mark focuses a lot on the suffering of Jesus. Pain seems to have some privilege in the way Mark preaches the gospel. He keeps it real. Mark is a truth-teller because even today many travel a trail of tears. The level of pain and the type of pain vary. But the honest truth is that life is not a bouquet of sweet-smelling roses. There are thorns and fractures. There is brokenness — broken bodies and relationships — so it is of no surprise per se when we see Jesus and the Pharisees engage in a conversation about marriage and divorce, topics that may heighten our awareness of human brokenness in our society. It’s no secret that many marriages fail and end in divorce, whether they are people of faith or not.
I practiced family law in California for many years. I know the anguish of the breakup of a marriage. Often one spouse would come to me to try to untangle the legal mess of a marital relationship. What I noticed was how much ambivalence went into the process. So many wished that they could salvage the marriage but for a myriad of reasons it was not possible. Sometimes there were situations of domestic violence, impossible economic pressures and a host of other impossible hurdles. And more often than not, my clients felt judged and ostracized from their church and circle of friends. It was a lonely road to try to find a way beyond the harsh judgments.
The Mark 10 text is a challenging gospel in our society that has a high divorce rate. But I have a hunch that there is a deeper truth that Jesus was trying to get at. First the Pharisees were trying to trap Jesus so Jesus responds by tweaking the Pharisees. The Pharisees were playing a game of “gotcha” where they could claim the high ground and discredit this revered teacher. Jesus says in that context that marriage is about love and unity, commitment and engagement. The Pharisees want Jesus to draw the clear bright line that all can easily judge. But life is not so simple.
The streamlined marriage annulment procedures unveiled by the Vatican are aimed at simplifying what is often a tedious gauntlet of red tape. But it’s not clear how much effect the reforms ordered by Pope Francis will have in the U.S., where about half of all annulments are granted even though American Catholics are just 6 percent of the global church.
That’s largely because in recent decades American dioceses have taken a number of steps to make the process less cumbersome and time-consuming, some of which were reflected in the new procedures announced Sept. 8 in Rome.
The new rules, the most sweeping reform in centuries, eliminate an automatic review of any “decree of nullity” by a second panel of church judges, and they provide for what is being called a fast-track option that allows for an annulment to be granted by the local bishop within 45 days if both spouses request an annulment or don’t oppose it.
It’s an issue that potentially affects millions of people: in the U.S., 25 percent of Catholics have been divorced; 26 percent of them say they sought annulment, according to Pew Research.
A LifeWay Research survey released last week on the morality of divorce found that for most Americans, the reason an individual initiates divorce doesn’t matter in terms of how they morally evaluate the rightness or wrongness of that divorce. Pastors, though, still tend to draw moral distinctions between reasons for divorce.
Based on years of research on Christian tradition as it pertains to marriage and divorce, I can tell you what this finding means. The answer is not especially pretty: Routine divorce is now inevitable in American culture, including among religious people — with one possible exception.
Let’s take this problem apart.
While there are no reliable figures, some church followers think the number of congregations using “church discipline” is growing among conservative congregations. As more cases come to light, they raise questions about the biblical basis and legal implications of such practices. Are these church shepherds just doing their best to care for their flocks, or are they crossing a line by shaming and shunning their so-called sinners?
In the United States, United Methodists are fighting about whether to allow clergy to marry gay couples. In Liberia, divorce is on the line.
The United Methodist Church in Liberia recently voted to uphold a long-standing provision barring divorced clergy from running for the office of the bishop.
The church’s leaders say the ban brings moral credibility to the office and guides the conduct of those who want to be bishop.
Pardon the yawn.
The 1.8 million-member Presbyterian Church (USA) on March 17 voted to officially approve of same-sex marriage, an announcement that shouldn’t surprise anyone who has followed the mainline Protestant denomination’s trajectory. Perhaps a more substantial but less widely reported story was the decision by City Church, San Francisco’s largest evangelical congregation, to affirm LGBT couples.
Evangelicals are among the most stalwart opponents to LGBT marriage, but a number of evangelical congregations have publicly shifted their stance in the last year. Among them are Seattle’s Eastlake Community Church, Nashville’s GracePointe Church, Portland’s Christ Church, and New Heart Community Church in La Mirada, Calif. Other prominent evangelical pastors tell me off the record that they are in the midst of similar conversations.
Churches aren’t the only evangelical factions inching left on matters of sexuality.
Prominent U.S. evangelicals Russell Moore and Rick Warren blasted the sexual revolution at a Vatican conference Nov. 18 and said it is destroying the institution of marriage.
Moore, the public face of the Southern Baptist Convention, said sexual liberation had created “a culture obsessed with sex” that had simply led to a “boredom of sex shorn of mystery.”
“Western culture now celebrates casual sexuality, cohabitation, no-fault divorce, family redefinition and abortion right as part of a sexual revolution that can tear down old patriarchal systems,” Moore told a global gathering of leaders from Catholic, Jewish, Muslim, and other faiths as part of the “Complementarity of Man and Woman” conference convened by Pope Francis.
The Southern Baptist ethicist said the sexual revolution appeared to have imposed a new patriarchy that enabled men to “pursue a Darwinian fantasy of the predatory alpha male” for the pursuit of “power, prestige, and personal pleasure.”
“Does anyone really believe these things will empower women and children?” he asked. “We see the wreckage of sexuality as self-expression all around us, and we will see more yet.”
Pope Francis raised the prospect of no-cost marriage annulments on Nov. 5 after revealing he had dismissed a church official for selling annulments for thousands of dollars, which he called a “public scandal.”
The pontiff made the shocking disclosure as he was addressing canon lawyers at the Vatican for a course on marriage dissolution conducted by the Roman Rota, the church’s highest court.
“We have to be careful that the procedure does not become some kind of business,” the pope said. “There have been public scandals.”
“I had to dismiss a person from a tribunal some time ago who said: ‘Give me $10,000 and I’ll take care of both the civil and ecclesiastical procedures.’ Please, not this!”
Francis did not provide any more details about where or when the sacking occurred. He stressed the need for the church’s annulment procedures to be easier, faster and cheaper. He even suggested fees could be waived.
“When you attach economic interests to spiritual interests, it is not about God,” he said.
A midpoint report from this month’s Synod of Bishops reveals that Catholic leaders are considering more conciliatory language toward gays and lesbians, divorced and remarried Catholics, and couples who live together before getting married.
Meeting with nearly 200 senior prelates and several dozen lay experts and observers at the Vatican, Pope Francis has deliberately engineered a lively discussion of issues concerning marriage and family life. This assembly, and a follow-up summit in 2015, will help shape the pontiff’s legacy.
Reporters and commentators are producing a flurry of analysis mostly centered on the question of whether the synod portends a change in substance or merely a change in tone. Such is the abiding question of Francis’ papacy.
Yet through these lively debates in Catholic life runs a theme that is as old as the Reformation: the role of individual conscience.
The world’s Catholic bishops on Oct. 13 signaled a move toward greater tolerance of gays and lesbians, an about-face so unexpected that leaders of the church’s right wing called it a “betrayal.”
Noting that gays and lesbians have “gifts and qualities” to offer the church, the mid-point assessment reflected the impact that Pope Francis seems to be having on the two-week Synod on the Family as he pushes for a more open, less doctrinaire approach.
“Are we capable of welcoming these people, guaranteeing them a fraternal space in our communities?” said the communique from the nearly 200 bishops and lay delegates. “Often they wish to encounter a church that offers them a welcoming home.
“Are our communities capable of providing that, accepting and valuing their sexual orientation, without compromising Catholic doctrine on the family and matrimony?”
Pope Francis and his bishops got a wake-up call Oct. 7 from a Wisconsin couple who said the Catholic Church was failing to deal with the collapse of the traditional family.
Jeff and Alice Heinzen of La Crosse told the pope and 180 bishops attending a synod devoted to family issues that they were alarmed by the number of young people born out of wedlock or living with divorced parents.
The couple are one of 14 married couples invited to give their testimony.
“We have seen the number of marriages decline each year and the rate of cohabitation increase,” said the Heinzens, who have been married 34 years. “We know countless divorced adults who have joined other faith communities because they do not feel welcomed in the Catholic Church.”
What’s more, the couple added, the church’s pastoral programs were failing to address the forces impacting marriage and family life.
Leading up to a Vatican summit on family life that Pope Francis opens on Oct. 5, high-ranking churchmen have fiercely debated church teaching — and criticized each other — in sharp exchanges that offer a ringside seat to the kind of battles that Rome used to keep under wraps.
But amid all this verbal sparring, the opposing camps have found one point of consensus: Airing their differences is good for the Roman Catholic Church.
“Everybody is free to express his opinion. That is not a problem for me,” Cardinal Walter Kasper, a German theologian who has emerged as the point man for the reformists, said in an interview published Sept. 29 in America magazine.
“The pope wanted an open debate, and I think that is something new because up to now often there was not such an open debate. I think that’s healthy and it helps the church very much.”
A day later, Cardinal Raymond Burke, an American who heads the Vatican’s highest court and a vocal exponent of the conservative camp opposing Kasper, spoke to reporters to toss back a few barbs. But he, too, praised the frankness of the exchanges.
Public disagreements over whether the Roman Catholic Church can change its teachings on Communion for remarried Catholics are growing sharper on the eve of a major Vatican summit, with conservatives led by U.S. Cardinal Raymond Burke making another push against loosening the rules.
In a conference call with reporters on Sept. 30, Burke, who currently heads the Vatican’s high court, singled out the leading proponent of reforms, German Cardinal Walter Kasper, and his claims that critics of his proposals are really attacking Pope Francis.
Kasper has said that the pope supports his efforts to find ways to fully reintegrate divorced and remarried Catholics into church life. The proposals have become a prime focus of the upcoming Vatican meeting, called a synod, which will convene on Oct. 5 for two weeks to consider changes in family life in the modern world.
“I find it amazing that the cardinal claims to speak for the pope,” said Burke, the former archbishop of St. Louis, speaking from Rome. “The pope doesn’t have laryngitis. The pope is not mute. He can speak for himself. If this is what he wants, he will say so.”
Pope Francis made headlines this week when he officiated at the weddings of 20 couples, including some who had been living together and a woman who has a daughter from a previous relationship.
It was the first time that the Argentine pontiff had presided over a marriage ceremony since his election and it may have also signaled a dramatic shift in Catholic Church doctrine.
Now five conservative cardinals appear to be hitting back.
In a new book to be released days before the world’s Catholic bishops gather at the Vatican for their October Synod, the hard-liners are challenging moves to moderate church doctrine on marriage and offer Communion to divorced Catholics who remarry.
The book, Remaining in the Truth of Christ: Marriage and Communion in the Catholic Church, will be published in five languages, including English and Italian, on Oct. 1.
Faced with a cultural landscape that’s shifting faster than the church’s ability to keep up, Catholic bishops are looking for new approaches toward unmarried couples, divorced people, and single parents who are disillusioned with the church.
The first-ever survey of 114 bishops’ conferences around the world found that many Christians “have difficulty” accepting church teachings on key issues such as birth control, divorce, homosexuality, and cohabitation.
But one senior church leader cautioned that “the doctrine of the church is not up for discussion.”
The survey’s findings, released in a 75-page document by the Vatican on Thursday, will serve as the blueprint for October’s Synod of Bishops, when bishops from around the world will gather to discuss issues facing the family.
Americans are showing more tolerance for a range of behaviors, with sex between unmarried adults, medical research on stem cells from human embryos, and doctor-assisted suicide all showing record highs and increases in “moral acceptability” from last year .
The Gallup poll’s annual “moral acceptability” scale has been conducted since 2001 and charts shifting cultural attitudes on a number of hot-button social issues. In the 2014 list released Friday, Gallup researchers said 12 of the 19 categories reflected “levels of moral acceptance that are as high or higher than in the past.”
“Americans largely agree about the morality of several issues,” Gallup researchers said. “Most say birth control is acceptable but that extramarital affairs are wrong. However, other issues show clear, substantial divides. These differences are largely explained by party identification, but previous research has shown that age also plays a factor.”
Three issues — sex between an unmarried man and woman, medical research on embryonic stem cells, and doctor-assisted suicide — showed a slight increase in acceptability from 2013. Most of the other issues were mostly unchanged.
Khatoon Shaikh had no formal education, never worked outside the home, and lived in the kind of neighborhood that many people might call a slum.
But when Shaikh witnessed her sister-in-law victimized, first at the hands of a violent husband, and again by a patriarchal justice system, she took charge.
Shaikh started her own Shariah adalat, a court based on Islamic law, just for women.
“We needed a place where women’s voices could be heard,” the mother of seven said.
That was 20 years ago. Since then, the court has moved from Shaikh’s home to a two-room office in the north Mumbai neighborhood of Bandra. And it now operates within a broader organization called BMMA, or Indian Muslim Women’s Movement, which Shaikh helped form in 2007.