Remarriage in the Catholic Church: implications for marriage and family counselors.

Sauerheber, Jill Duba ; Ponton, Richard F.

Introduction and Relevance

Between forty and fifty percent of all marriages that take place in the United States will end in divorce (McGeorge & Carlson, 2006). In addition, about half of the two million marriages in the United States involve at least one spouse who has been previously married (Briggs, 2007; Coleman, Ganong, & Fine, 2000). Falke and Larson (2007) noted that 27 percent of couples in the United States include one partner who has been married before. Furthermore, about one in three children in the United States will live in a re-married or co-habiting step family before they reach adulthood (Coleman et al, 2000). In regards to the population under study in this manuscript, 23 percent of the 68 million Catholics living in the United States have been divorced, with the majority of them pursuing an annulment.

Interestingly enough, statistics suggest that about 71 percent of separated and divorced Catholics sought counseling from secular mental health professionals concerning their marriage, separation, and divorce (Gray, Perl, & Bruce, 2007). Various other studies have suggested that religious leaders will refer couples to clinicians for further premarital preparation (Higginbotham, Miller, & Niehuis, 2009). Are Professional Counselors prepared to work with religious couples, specifically with Catholics? The limited research in this area suggests not. First, most therapists and students in counseling-related graduate programs have stated that their training has been limited in the area (Duba & Ponton, 2012; Walker, Gorsuch, & Tan, 2004). Secondly, other studies have suggested that therapists tend to rely on their own religious experiences to guide practice (Shafranske, 1996; Young, Cashwell, Wiggins-Frame, & Belaire, 2002). Further, Coleman and Ganong (1985) suggested that counselors may be treating remarried couples the same as they would first time married couples, that is, without considering the complexities that accompany remarriage functioning (see Coleman et al. 2000 and Deal & Olson, 2010). Finally, Murray (2004) found that client characteristics (i.e., family of origin, motivation for counseling, social context) impacted the process and outcomes of premarital counseling. These findings may be particularly important as counselors engage in premarital counseling with Catholics.

In the case of Catholic couples, there are particular Church policies and practices that will impact couples marrying and remarrying, as well as how they may function upon receiving the sacrament of marriage. For the remainder of the manuscript, we will review the Church's position on and requirements for marriage. Secondly, we will briefly discuss potential issues and characteristics of remarried couples that might surface in counseling. Finally, we will present a case study in premarital counseling for a remarrying Catholic couple. The purpose of this manuscript is twofold. First, it is meant to provide information so that counselors can be alerted to sensitive religious factors that might impact the couples that they see (American Counseling Association, 2005, C. 5., E. 8.). In addition, the information presented will aid Professional Counselors in meeting the basic religious and spiritual related competencies set forth by the 2009 Association for Spiritual, Ethical, and Religious Values in Counseling (ASERVIC) division of the American Counseling Association (See #2, #5, #10, #11, and #12). Secondly, it is our hope that the information presented in this manuscript will address the dearth of literature related to religious issues Catholic couples and individuals may face and wish to process in counseling.

Marriage in the Catholic Church

Since the late 1100s, the Catholic Church has accepted marriage as sacramental and holy (Francoeur, 2001). The Church relies on scripture to explain and characterize God's intention for the marital relationship. (See Duba & Ponton, 2012, for a thorough description.) Marriage is "an efficacious sign, the sacrament of the covenant of Christ and the Church..." (Catholic Church, 2003, no. 1617, p. 451) signifying an "eternal relationship between God and the Church" (no. 1661, p. 463). At marriage, spouses are united, forming one heart and soul (Catholic Church, 2003, no. 1643), which becomes not only indissoluble but also exclusively faithful to each other until the death of one of the partners and open to fertility. In order for the covenant to be considered valid and binding, there are several necessary and prerequisite conditions. First, both parties must be baptized. Secondly, they must freely consent to the marriage. In addition, both partners are expected to enter the marriage maturely and in agreement to the obligations of marriage (Duba & Ponton, 2012). In summary, a valid and binding covenantal marriage includes entering the marriage freely (without force), promising lifelong fidelity, and an openness to sexual relations and children (Champlin, 2002).

Couples are only allowed to remarry in the Catholic Church if their previous marriage was not considered valid in the first place or if it was annulled. That is, while Catholics may have a civil divorce, they are not permitted to contract another civil union. Per Jesus' words, "Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery" (Mark, 10:11-12); another marriage will not be "recognized as valid, if the first marriage was" (Catholic Church, 2003, no. 1650, p. 460). An annulment is an official statement by the Church that what appeared to be a valid marriage was in fact not (Peters, 2004; Smith, 1995). This statement comes after a thorough investigation of the previous marriage which is usually based upon testimony by the former parties, as well as by witnesses. (For a more descriptive explanation of the annulment process, see Duba & Ponton, 2012.)

It is customary that couples seeking to be married in the Church are required to participate in premarital educational programs usually clustered under the name pre-Cana (Kezmoh, 1993). The purpose of the pre-Cana programs is to provide the engaged couple an opportunity to explore the teachings of the Church regarding the sacrament of Matrimony, to prepare for issues that they will address as a married couple, and to commit to lifelong personal self-growth (Ruhnke, 1997). While the form of such marriage preparation may vary from a series of evening meetings to meeting with another married couple; the goals remain the same. There is variation also in the approach and emphasis of premarital preparation that is dependent on the life experience of the couple. one such variation is modification of the program to address the needs of those who have been previously married. Such programs include PREPARE/ENRICH, "To Trust Again," "Cana II," and "Remarriage" (Briggs, 2007). Whatever the name, the programs attempt to address the particularities of Catholics who are entering a sacramental marriage in the Church. These modified preparation programs recognize that the needs of those who are remarrying are different from those who enter marriage for the first time.

Second Marriages: Characteristics, Issues and Counseling Implications

An annulment in the Catholic Church is primarily a juridical process to determine whether the requirements for a valid marriage were met. In addition the process provides an opportunity for divorced Catholics to increase self-reflection and the examination of their relationship with the former spouse (Duba & Ponton, 2012; Sclafani & Sclafani, 2011). This process is likely to involve emotional, as well as spiritual ups and downs. However, the process can also be especially healing and growth-provoking (U.S. Catholic Conference of Bishops, 2012). In fact, Jenks and Woolever (1999) found that those who had had annulments scored higher on factors of well-being than those who were divorced without annulment.

For Catholics entering a second marriage, their previous experience with the Church through the annulment process may have helped them to identify factors in their previous marriage which may be salient as they approach a subsequent marriage. one element of providing grounds for marital invalidity includes a very comprehensive questionnaire. This questionnaire provides respondents with the opportunity to reflect upon their courtship, engagement, marriage, as well as their pre-courtship. In other words, through this process, individuals have likely visited what their personal triggers are, as well as their responsibility in the conflicts and dissolution of the marriage and previous relationships including both intimate and platonic ones (i.e., relationships with friends and family). Furthermore, Dahl, Cowgill, and Asmundsson (1987) suggested that individuals seeking a second marriage may also enter it with a more practical rather than ideal perspective.

On the other hand, it seems important to consider the current research and statistics which suggest that couples who remarry are more likely to divorce than those marrying for the first time (Falke & Larson, 2007). Why is this so? Several factors may be related. First, research suggests that a high level of positive emotions shared during premarital courtship may prevent or "blind" couples from seeing potential issues (Hawkins, Carroll, Doherty, & Willoughby, 2004, p. 551). Remarrying couples may also dismiss the importance of premarital preparation because of their previous life experiences (Higginbotham et al., 2009). That is, while the never married may be preparing for the wedding with the assumption that "love conquers all," the remarrying couple may believe that their history of practice lends itself to a more successful second attempt. Thirdly, there is a potential of complexities involved in remarriage that is not considered or worked through and can put the marriage at risk (Sclafani & Sclafani, 2011).

The complexities of remarriage may range from any single factor or a combination of various factors. The assessment of potential counseling issues for couples who are remarrying may include both those stemming from the previous marriages and those stemming from the blending of two families. Has the couple grieved the loss of a previous marriage (i.e., the dreams associated with this marriage, the former spouse)? Has each individual forgiven and emotionally detached themselves from the former spouse? Clinicians may encourage clients to incorporate their Christian beliefs, as well as Christian teaching about forgiving (See Holeman, 2008; Rye et al., 2012; Worthington, 2003.) other potential pitfalls may be related to financial problems carried over from the previous marriage. Finally, clinicians should assess what negative communication and/or interactive habits were created and unaddressed from the previous marriage. For example, how will the new couple refrain and catch themselves from being re-triggered? That is, if the previous marriage ended due to infidelity or abuse; how has the previously betrayed individual worked through the systemic issues (his/her contributions to the affair), as well as how to decrease possibilities of being emotionally, mentally and physically reactivated? In the case of Catholic couples, how did the previous marriage diverge from Christian Catholic teaching about marriage (i.e., forgiveness, gentleness, conjugal love)? What will the couple vow to keep in place in order to prevent previous patterns from emerging?

While there are limited studies addressing the intricacies of blending families, particularly how such blending impacts the quality of the marriage (Falke & Larson, 2007; Ganong & Coleman, 2004), the writing that does exist sheds light on the issues for which clinicians should assess. Walsh (1992) outlined several initial, as well as developing, family issues such as the process of connecting with and parenting step-children. The new couple will also have to contend with potential sibling conflict, role confusion among family members, and competition for time (Pacey, 2005). Further, some studies have indicated boundary ambiguity between remarried couples, as well as among family members. Counselors might initiate a discussion with the couple or use a genogram to address the potential issues that the family may face. In addition, several Catholic based resources can be helpful additions to the counseling process (see Garascia, 2005, 2007). other issues associated with remarrying may be adjusting to new in-laws who still maintain relationships with the previous spouse. Falke and Larson (2007) also noted that even after being remarried, wives may be jealous of their new husband's financial obligations to the former spouse.

Given the significant stressors associated with remarriage and the data which suggest the higher likelihood of divorce for remarried couples, it is of value to consider that those Catholics who enter a second marriage in the Catholic Church after divorce do so with both conscious attention and intentionality. They have chosen to remain within the Catholic Church and to enter in marriage in accord with the teachings of that Church. While their motivations may differ, the teachings of the Church remain the same, that by entering into a sacramental marriage, they are making a statement about their beliefs in the indissolubility, fruitfulness, and sanctity of marriage as a vocation from God. Perhaps it is this belief that accounts for the relative stability of the Catholic marriage.

Suggestions for Counselors

As previously mentioned the literature suggests that most clinicians believe that they are not prepared to work with religious clients. With this said, we would like to offer a few suggestions. First, counselors should seek a knowledge base through professional development opportunities, advanced readings, and consultation with religious leaders. Clinicians might seek further information about Catholic doctrine and marriage by consulting with priests or others within the Church organization that have knowledge of the Church's laws regarding marriage and annulment such as annulment advocates, couple mentors, and premarital speakers (Duba & Watts, 2009; Kezmoh, 1993; Watts, 2007).

Counselors learn best from their clients about the client's religious practices and spiritual journeys (Duba & Watts, 2009; Shafranske, 1996). In regard to the clients' experience of annulment, their views of sacramental marriage, and the role their Catholicism plays in their lives and their families, the client is the expert. Particularly for counselors who are not Catholic (as in any cross cultural counseling), there is a danger of the assumption of "out-group homogeneity." It might be valuable to remember that "If you have seen one Catholic ... you have seen one Catholic." Providing the opportunity for the clients to share the meaning of their journey to this new marriage, allows the counselor to hear their unique response to the teachings of the Church and may protect both the clients and the counselor from the advice giving and bias of the counselor's world view.

Counselors who have the opportunity to work with Catholic couples are encouraged to consider their own belief systems; particularly in terms of how such beliefs are different or contrary to Catholic teaching. For example, in a culture where individual needs are favored and often valued above that of the relationship, can clinicians accept that for Catholic couples, the relationship (marriage) becomes a priority over individual needs? In fact, husbands and wives are "subject to each other" or mutually subordinated to one another "out of reverence for Christ" (Pope John Paul II, 1997). Further, sexual intercourse is meant to link couples in their "minds, hearts, and souls" (Ruhnke, 1997) and should always open to render new life possible (Pope John Paul II, 1997). In other words, Catholic teaching forbids birth control, as well as abortion. But rather, couples are encouraged to use natural regulation of fertility which requires continued mutual effort, enriched spiritual values, and selflessness, while fostering consideration of each other and deepened responsibility (Pope John Paul II, 1997; Pope Paul VI, 1998. Counselors who have difficulty taking into account the above mentioned Catholic tenets and teaching are advised to seek consultation with another colleague.

Case Illustration

Background

Evan (47 years old) and Jackie (54 years old) had been dating for 2 years, and engaged for the last 4 months. Their hope was to be married within the year. As required by the Catholic Church, they were meeting their parish priest, Father Mike for premarital preparation. They attended the three evening sessions of Pre-Cana and completed the PREPARE/ENRICH inventory. Based on his interaction with the couple and the results of their premarital inventory, Father Mike insisted that Evan and Jackie seek counseling to work through issues related to their previous marriages, as well as their handling of a current conflict prior to committing to a marriage date.

Evan was married to his former wife Charlotte for 21 years, during which time they had 3 children. Charlotte was diagnosed with cancer and died after a two year illness. At the time of Charlotte's death, the two older children were in high school. Currently, Evan's oldest son, Joe, is 20 and in the military. His daughter, Eileen, is 18 and attending college in a different state. Evan's youngest son, Jack is now 12 and is home. During his first marriage, Evan was a practicing Catholic as was his wife. He reports finding strength and solace in his faith and the support of his parish church during the time of Charlotte's sickness and after her death. He reported seeking counseling for his children, but not himself following the death of his wife. It was approximately two years after the death of his wife that he met Jackie at the parish's summer picnic. He had seen her in Church, where she was in the choir and read from the Scriptures.

Jackie married her first husband, Brad, when she was 27. They were married for 20 years and had two children. Brad was a baptized non-practicing Christian. Jackie, although married in a civil ceremony, maintained her ties with the Catholic Church. Jackie and Brad had two children who were 15 and 18 at the time of the divorce, and who are now married and on their own. During her marriage, she was angry with Brad for his emotional unavailability, lack of dependability, and finally infidelity. Prior to her divorce, Jackie engaged in approximately two years of counseling to sort through her struggles; and finally came the conclusion that she did not have to stay in a marriage that brought her so much unhappiness. Seven years later she was introduced to Evan over potato salad and chicken. They began dating shortly after that. Jackie stated that after 54 years of life, she finally found her "perfect companion," Evan. As the relationship got more serious and talk turned toward marriage, Jackie worried that her previous divorce would preclude a Catholic marriage. However, the couple was assured by Father Mike that they could indeed be married in a sacramental marriage.

Counseling Process

The couple presented for their appointment on time and responded politely when greeted by Mary, the counselor. Mary explained her role as a facilitator of communication for the couple and clarified that she was in no way in an evaluative role. She indicated that the limits of confidentiality were such that she would not be reporting the contents of their discussions to the priest or anyone else (with the normal exceptions). The couple indicated that they would need documentation of their attendance at three sessions for the Father. Mike and Mary agreed. As the conversation continued, Evan disclosed that while he was "okay with doing this," he was "confused and a little miffed that he was jumping through yet more hoops to get married to a woman he loves."

By way of explanation, Evan shared that they had wanted to be married by the holidays, for the sake of Jack and the family. They had thought that beginning in March would be plenty of time. Now, it was July and Father Mike had said it may take until September to get the forms approved so he could schedule the wedding. Evan was frustrated that if according to Church law, Jackie was "free to marry" then why the forms? In his words, "I don't think God needs things in triplicate." Jackie, somewhat embarrassed by Evan's candid discussion, attempted to explain to Evan that there were these rules about marriage and finally apologized to him "for making this complicated." As she started to cry, he assured her that it wasn't her that was frustrating him. Quietly, Jackie said to the counselor, "I am not so sure how I feel about the Church saying that I was never married... I know how my kids feel about it, and it's not good." Mary began to see that Father Mike was talking in code when he mentioned the conflict about scheduling the wedding. As the first session continued, Mary asked what kept the couple motivated to be married in the Catholic Church. She marveled at the maturity of their response. Evan said, "the Church has sustained me through the darkest days of my life, I have celebrated the greatest events there and I mourned the loss of my first love there... I intend to celebrate this next greatest event there." After a long pause, Jackie said simply, "Marriage is hard work and we believe that the grace of a sacramental marriage will strengthen us."

In the second session, the couple reviewed the PREPARE-ENRICH inventory. Not surprisingly, they found high levels of agreement in the area of Spiritual Beliefs and Commitment and showed strength in their communication skills. In the area of Relationship Dynamics, both Jackie and Evan showed a fairly high level of avoidance. As the couple discussed these scores, they were gentle but frank with each other about situations in their relationship in which they withdrew rather than confronted their partner. They discussed the negative outcomes of that pattern. They also discussed what each of them thought was foundational to their communication pattern. Jackie said that having been married to Brad, she had come to believe that those things that bothered her really didn't matter to him and ultimately sharing them would only provide him the opportunity to let her down, again. Evan said that he really did not have any "gripes" and that most anything Jackie did was "fine with him." He chuckled a bit, then sighed and said, "I am just so glad to have her in my life." Mary shared some skills of loving confrontation with them and suggested they practice.

The third and final session began with a review of the confrontation exercises, but quickly moved into the questions of parenting. While most of the children live outside the home, Evan has Jack and sometimes Eileen at home. Jackie reports that Jack and Eileen are cordial, yet distant. She remarked that Evan maintains full responsibility for the children at this time, such that he plans and executes meals, drives Jack to and from his events, and "orchestrates" family events. Evan's response to this was that he was used to being a "single parent" and then what Mary had come to see as his deflective humor said, "I just don't want anyone to think I am just searching for someone to raise my kids." As the couple explored this area, Jackie's fears of being tangential to Evan's family became more apparent. Evan was surprised and confused by this. Mary normalized the situation for the couple and suggested that they discuss various ways that Jackie could take on a more active role in the family. At the conclusion of the session, Mary reviewed the strengths of the couple and suggested that if there were bumps in the road that they would like to discuss with her, they were welcome to call her. Both Evan and Jackie said they would surely do that.

Discussion

This case illustrates several issues that are salient when counseling Catholic couples who are remarrying. Couples may be referred by the clergy for counseling. As illustrated, it will be necessary to clarify the confidential relationship in counseling and what will be reported to the referral source. According to canon law, it is the responsibility of the clergyman witnessing the sacrament of marriage to insure that there are no impediments to marriage, either juridical or psychological (Catholic Church and Canon Law Society of America, 1983). It is not the counselor's role to provide a "fitness for duty" assessment. Rather, the counselor may assist the client couple in identifying strengths and challenges that may be salient in their relationship and perhaps to work on skills that will enhance their relationship.

In the example, both Evan and Jackie displayed common areas of ambivalence seen in couples who approach the Church for remarriage. Evan, while cooperating with Father Mike in preparation for marriage in the Church, was dismayed by what seemed to be more a litigious process than a religious one in regard to the nullity of Jackie's marriage. Indeed, Evan's perceptions are somewhat accurate, the question of Jackie's freedom to enter into sacramental marriage is indeed one that is approached from the perspective of Church law. While it was clear in the example that Evan was frustrated by that feeling, he later shared his deep desire to marry in the Church. For the counselor, Mary, it was important not to let her feelings on either side of the authority of the Church or the autonomy of the individual truncate the process of Evan working through his ambivalence.

Jackie, on the other hand, was facing another common area of ambivalence. In order for one to remarry in the Church if the former partner is still alive, it is necessary that the Church declare specific reasons why the first marriage was not valid (Duba & Ponton, 2012). It has been noted (Foster, 1999) that such a process may cause cognitive dissonance for the individual or members of their family. The counselor can help the client to sort through those feelings, normalize them, and develop a language with which to hold both the reality of their past and the understanding of the Church's position that the elements necessary to enter into a valid sacramental marriage were not present in their first marriage.

Other elements of the example demonstrated areas of concern for any couple who are marrying for a second time. That both Evan and Jackie were married previously suggests that they both bring memories, expectations, fears and hopes to the marriage that would not be present in a first marriage. They both have children, friends, family relationships, family traditions, financial situations, and possessions that have been intertwined with their former spouse and that can be equally intertwined with their current relationship. Evan's experience of the death of his partner is very different from Jackie's experience of divorce; but both are grieved and both are formative. That Evan is still in the active role of parenting two children on either end of adolescence is a significant area in preparation for marriage. The higher Jackie's role of ambiguity at the start of the marriage, the greater the likelihood of conflict as the marriage continues. Mary's work in session three to open the communication in this area was of value.

The example demonstrates that Catholic remarrying couples share concerns, strengths, and challenges with other previously married couples entering into a new marriage. However, they may have unique concerns and strengths requiring both knowledge and sensitivity from the counselor. While a thorough assessment of the couple, as well as an investigation of Catholic teaching and expectations for marriage can aid the counselor, Mary would also benefit from consulting (upon the couple's consent) with their parish priest. This team approach will not only aid the helpers, but also provide the couple with a team of providers who also can serve as supporters, coaches and advocates.

We are aware that every couple is different. Each individual brings an elaborate individual history, family of origin and personal expectations for the marriage. For couples who want to incorporate and maintain their Catholic faith and values within their marriage, there are very specific expectations for the marital relationship. Counselors can help couples work towards these goals by being aware of the points made throughout this article.

References

American Counseling Association. (2005). Code of ethics and standards of practice. Alexandria, VA: Author.

Association for Spiritual, Ethical, and Religious Values in Counseling (2009). Competencies for integrating spirituality into counseling. Retrieved from http://www.aservic.org/

Briggs, D. (2007). Churches gear prep classes to second marriages. National Catholic Reporter, 43(16), 9.

Catholic Church. (2003). Catechism of the Catholic Church (2nd ed.). New York, NY: Doubleday.

Catholic Church and Canon Law Society of America. (1983). Code of Canon Law: Latin English Edition. Author.

Champlin, J. M. (2002). 10 questions about annulment. St. Anthony Messenger Press, C1002. Retrieved from http://www.americancatholic.org/newsletters/cu/ac100 2.asp

Coleman, M., & Ganong, L. H. (1985). Remarriage myths: Implications for the helping professions. Journal of Counseling and Development, 64, 116-120.

Coleman, M. Ganong, L. H., Fine, M. (2000). Reinvestigating remarriage: Another decade of progress, Journal of Marriage and Family, 62, 1288-1307.

Dahl, A. S., Cowgill, K. M., & Asmundsson, R. (1987). Life in remarriage families. Social Work, 32, 40-44.

Deal, R.L. & Olson, D. H. (2010). Remarriage checkup: The tools to help your marriage last a lifetime. Bloomington, MN: Bethany House Publishers.

Duba, J. D., & Ponton, R. (2012). Helping Catholics heal and grow through their annulment: Responding to religious diversity in counseling. Journal of Psychology and Christianity, 31, 242-252.

Duba, J. D., & Watts, R. E. (2009, Spring). Therapy with religious couples. Journal of Clinical Psychology, 65, 210-223.

Falke, S. I., & Larson, J. H. (2007). Premarital predictors of remarital quality: Implications for clinicians. Contemporary Family Therapy, 29, 9-23.

Foster, M. S. (1999). Annulment: The wedding that was. Mahwah, NJ: Paulist Press.

Francoeur, R. T. (2001). Challenging collective religious/social beliefs about sex, marriage, and family. Journal of Sex Education and Therapy, 26, 281-290.

Ganong, L. H., & Coleman, M. (2004). Stepfamily relationships: Development, dynamics and interventions. New York, NY: Kluwer Publishers.

Garascia, A. (2005). Catholic remarriage: A workbook for couples. Notre Dame, IN: Ave Maria Press.

Garascia, A. (2007). Before "I do": Preparing for the sacrament of marriage. Notre Dame, IN: Ave Maria Press.

Gray, M. M., Perl, P. M., & Bruce, T. C. (2007). Marriage in the Catholic Church: A survey of U. S. Catholics. Retrieved from http://cara.georgetown.edu/MarriageReport.pdf

Hawkins, A. J., Carroll, J. S., Doherty, W. J., & Willoughby, B. (2004). A comprehensive frame-work for marriage education, Family Relations, 53, 547-558.

Higginbotham, B. J., Miller, J. J., & Niehuis, S. (2009). Remarriage preparation: Usage, perceived helpfulness, and dyadic adjustment. Family Relations, 58(3), 316-329.

Holeman, V. T. (2008). The role of forgiveness in religious life and within marriage and family relationships. In J. D. Duba Onedera (Ed.), The role of religion and marriage and family counseling. New York, NY: Taylor and Francis.

Jenks, R.J. & Woolever, C.A. (1999). Integration and well-being among Catholics--Married, Divorced, Annulled. Journal of Religion and Health, 38(2), 127-135.

Kezmoh, H. S., (1993). What has the church done for your marriage lately? U.S. Catholic, 58(10), 28-35.

McGeorge, C., & Carlson, T. (2006). Premarital education: As assessment of program efficacy. Contemporary Family Therapy, 28(1), 165-190.

Murray, C. (2004). The relative influence of client characteristics on the process and outcomes of premarital counseling: A survey of providers. Contemporary Family Therapy, 26. 447-463.

Pope John Paul II. (1997). The theology of the body: Human love in the divine plan. Boston, MA: Pauline Books & Media.

Pope Paul VI. (1998). Humanae vitae. San Francisco, CA: Ignatius Press.

Pacey, S. (2005). Step change: The interplay of sexual and parenting problems when couples form stepfamilies. Sexual & Relationship Therapy, 20, 359-369.

Peters, E. (2004). Annulments and the Catholic Church: Straight answers to tough questions. West Chester, PA: Ascension Press.

Ruhnke, R. A. (1997). For better & forever: A resource for couples preparing for Christian marriage. San Antonio, TX: Marriage Preparation Resources.

Rye, M. S., Fleri, A. M., Moore, C. D., Worthington, E. L., Wade, N. G., Sandage, S. J., & Cook, K. M. (2012). Evaluation of an intervention designed to help divorced parents forgive their ex-spouse. Journal of Divorce & Remarriage, 53, 231-245.

Sclafani, J., & Sclafani, L. (2011). Guide to remarriage in the Church. Catholic Digest, 75(8), 41-53.

Shafranske, E. P. (1996). Religious beliefs, affiliations, and practices of psychologists. In E. P. Shafranske (Ed), Religion and the clinical practice of psychology (pp. 149-162). Washington, D.C.: American Psychological Association.

Smith, R. T. (1995). Annulment: A step-by-step guide for divorced Catholics. Chicago, IL: ACTA.

U.S. Catholic Conference of Bishops (2012). For your marriage. Retrieved from http://foryourmarriage.org/ catholic-marriage/church-teachings/annulments/

Walker, D. F., Gorsuch, R. L., & Tan, S. (2004). Therapists' integration of religion and spirituality in counseling: A meta-analysis. Counseling and Values, 49, 69-80.

Walsh, W. M. (1992). Twenty major issues in remarriage families. Journal of Counseling & Development, 70, 709-715.

Watts, R. E. (2007). Counseling conservative Christian couples: A spiritually sensitive perspective. In o. J. Morgan (Ed.), Counseling and spirituality: Views from the profession (pp. 165-186). Boston, MA: Lahaska/Houghton Mifflin.

Worthington, E. L. (2003). Forgiving and reconciling: Bridges to wholeness and hope. Downers Grove, IL: InterVarsity Press.

Young, J. S., Cashwell, C., Wiggins-Frame, M., & Belaire, C. (2002). Spiritual and religious competencies: A national survey of CACREP-Accredited Programs. Counseling and Values, 47, 22-33.

Jill Duba Sauerheber

Western Kentucky University

Richard F. Ponton

Georgian Court University

Authors

Dr. Jill Duba Sauerheber, a Licensed Professional Counselor, serves as an Associate Professor in the Department of Counseling and Student Affairs at Western Kentucky University. She has published numerous articles and conducted research related to religion in counseling. Dr. Sauerheber also acts as an annulment Advocate for the Catholic Church. She maintains a private practice in which she provides Christian-based counseling services.

Dr. Richard Ponton, a Licensed Professional Counselor serves as the director of Human Services at the Township of Ocean in Oakhurst, New Jersey. He also serves as co-chair on the American Counseling Association Professional Standards committee and as editor of the New Jersey Counseling Association Newsletter. Dr. Ponton has made significant contributions to the field of professional counseling. He also has an extensive list of publications.

Correspondence regarding this article should be addressed to Jill Duba Sauerheber, Ph.D. Department of Counseling and Student Affairs, Western Kentucky University, 1906 College Heights Blvd., Bowling green, KY 42101; jillduba.sauerheber@wku.edu.