Catholic annulment, an opportunity for healing and growing: providing support in counseling.

Duba, Jill D. ; Ponton, Richard F.

From the Muslim couple signing their Nikah contract, to the Jewish couple under the chuppa, to the Catholic blessing of the newly married couple before the altar--as they have for scores of centuries, men and women present themselves to these religious communities and to all the others to celebrate and witness their joining in marriage. Each of those traditions has an understanding of the meaning of marriage that is transmitted to the couple, both formally and informally. Perhaps nowhere else in our postmodern culture, is there such a public intersection of the individual and a religious institution.

As counselors, working with married couples or divorced individuals, it is important to understand that the meaning of marriage and divorce to the client is, to one degree or another, colored by the religious tradition. The data suggest both that counselors often work with clients for whom religious affiliation is salient to their identity (Robinson & Howard-Hamilton, 2000) and that it is likely that counselors are working in cross-cultural transactions. Therefore, the authors suggest that it is a responsibility of the counselor to become familiar with religious beliefs and practices of their clients. To that end, the two-fold purpose of this article is to promote a professional conversation in the literature of the meaning of marriage, divorce and annulment to adherents of various religions and to provide an overview of the role of the counselor in working with Roman Catholic clients who are in the process of the annulment of their marriage.

Cultural Competence and Religion

The national data suggest that religious clients are entering our practice doors on a frequent basis. According to the American Religious Identification Survey (Kosmin, Mayer, & Keysar, 2001) 81% of the United States population identified themselves as religious. Approximately 77% of the United States adult population identified themselves as Christian, 1.3% as Jewish, .5% as Muslim, and .5% as Buddhist. Of the Christian population, 24.5% identified as Catholic, 16.3% as Baptist, 6.8% as Methodist, and 4.6% as Lutheran. Kosmin et al. (2001) found that approximately 50% of Americans belong to a church, synagogue, mosque, temple or other place of worship. However, the meaning any given individual puts on this membership "varies greatly from one denomination or faith to another" (Duba Onedera & Greenwalt, 2008; Fukuyama, Siahpoush, & Sevig, 2005; Kosmin et al., 2001, p. 11) and within that group from one individual to the next.

So what is so relevant about these statistics? First, they provide data suggesting that clients are likely to hold religious beliefs. Further, the data suggest that many clients will ascribe personal and familial meaning and value to various religious activities, practices and doctrine. Are therapists competent to address issues of religious belief? The literature suggests otherwise. According to the literature, many mental health professionals in various fields including counseling, psychology, family, and rehabilitation counseling have limited training in the area of religion (Duba Onedera, 2008). When religious issues are brought into the counseling process, many of these trained individuals approach the topic based on their own religious and spiritual experience (Shafranske, 1996; Young, Cashwell, Wiggins-Frame, & Belaire, 2002). Furthermore, multiple studies have suggested that the religious affiliations and practices of most mental health professionals are markedly lower than that of the average American population (Fukuyama & Sevig, 1997; Pate & Bondi, 1992; Walker, Gorsuch, & Tan, 2004).

The 2005 American Counseling Association (ACA) Code of Ethics (C.5.) expects counselors to "not condone or engage in discrimination based on age, culture, disability, ethnicity, race, religion/spirituality ... " Furthermore, therapists are required to "recognize the effects of age, color, culture ... religion, spirituality" (E.8.). In the case of Catholics seeking counseling regarding the dissolution of their marriage, Professional Counselors are ethically responsible for considering not only the Catholic view on marriage, but also how their faith and beliefs about marriage and divorce will impact their decisions and process.

The Association for Spiritual, Ethical, and Religious Values in Counseling (ASERVIC, Association for Spiritual, Ethical, and Religious Values in Counseling, 2009), a division of ACA, revised competencies that are associated with the ethical integration of religion and spirituality into counseling. Below are specific competencies that speak to the importance of addressing one's religious viewpoint and faith perspectives into the counseling process. These selected competencies can serve as a foundation for conceptualizing working with religious clients in general and specifically counseling with Catholics, who are moving through the annulment process,

1. The professional counselor recognizes that the client's beliefs (or absence of beliefs) about spirituality and/or religion are central to his or her worldview and can influence psychosocial functioning (Culture and Worldview, #2).

2. The Professional Counselor can identify the limits of his or her understanding of the client's spiritual and/or religious perspective and is acquainted with religious and spiritual resources, including leaders, who can be avenues for consultation and to whom the counselor can refer (Counselor Self-Awareness, #5).

3. The Professional Counselor responds to client communications about spirituality and/or religion with acceptance and sensitivity (Communication, #7).

4. During the intake and assessment processes, the Professional Counselor strives to understand a client's spiritual and/or religious perspective by gathering information from the client and/or other sources (Assessment, #10).

5. When making a diagnosis, the Professional Counselor recognizes that the client's spiritual and/or religious perspectives can a) enhance well-being; b) contribute to client problems; and/or c) exacerbate symptoms (Diagnosis and Treatment, #11).

6. The professional counselor is able to a) modify therapeutic techniques to include a client's spiritual and/or religious perspectives, and b) utilize spiritual and/or religious practices as techniques when appropriate and acceptable to a client's viewpoint (Diagnosis and Treatment, #12).

The Catholic View of Marriage

There are approximately 68 million Catholics living in the United States (Zimmerman, 2010). Fifty-three percent of Catholics are currently married and 23% have been divorced (Gray, Perl, & Bruce, 2007). Fifteen percent of divorced Catholics have sought an annulment. Further, Gray et al. (2007) found that a majority of the 71% of separated or divorced Catholics who seek help for marital issues, find help from a professional who was not referred to them by their parish. This statistic implies that many Catholics will pursue a licensed helping professional in the community. Further, many of these Catholics who are seeking help outside of the Church are not completely familiar with the Church's teachings on marriage, divorce and annulment (Gray et al., 2007). Fewer than half of Catholics are knowledgeable about acceptable cases for separation. Consequently Professional Counselors and other licensed therapists have the opportunity to help clients make sense of these teachings and processes.

The annulment process for Roman Catholics cannot be understood or explained outside of the context of their view of marriage. While adherents to Roman Catholicism may vary in their individual views, their Church emphasizes that marriage is considered holy and sacramental. The Roman Catholic Church teaches that God's intention for the marital relationship is noted throughout scripture. The Old Testament points to what John Paul II calls "the sacrament of creation" (United States Conference of Catholic Bishops, 2006, p. 335) as it reads, "a man will leave his father and mother and be united to his wife, and they will become one flesh" (Genesis 2:24). Matthew 19:5 reiterates the same, "for this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh." Furthermore, the books of Tobit and Ruth are often referred to as describing the tenderness and fidelity that all spouses should emulate (United States Conference of Catholic Bishops, 2006, p. 279).

John Paul II (1997) elaborated on St. Paul's description of marriage, or the relationship between the spouses to be analogous to the relationship between Christ and the Church addressing what Christians have believed about marriage since the first century. In Ephesians 5:21-33 Paul describes both the love and humility that is at the heart of Christian marriage and clearly holds marriage as a model of the relationship of Christ and the Church. So as Christ devotes, cherishes, and nourishes the Church, so should spouses do with each other (John Paul II, 1997).

The Catechism of the Catholic Church (2003) states that marriage is "an efficacious sign, the sacrament of the covenant of Christ and the Church ... " (no. 1617, p. 451) as such the indissolubility of the covenant between husband and wife "signifies the eternal relationship between God and the Church" (Catholic Church, 2003, no. 1661, p. 463). It is this understanding of the permanence of the marital covenant that is at the heart of the proscription, "What God has joined together, let no one put asunder" (Catholic Church, 2003, no. 1614, p. 450). This reflection of the covenant between God and the Church is reflected not only in marital covenant but also in the understanding of conjugal love. Conjugal love involves a totality, a unity of each person's entire being that forms one heart and soul (Catholic Church, 2003, no. 1643). Further, this totality demands not only indissolubility, but also faithfulness and openness to fertility. Consequently, spouses are called to remain faithful to each other, as Christ is faithful to the church. Infidelity is not an option. Through God's graces, as well as the Church community, married couples have the support to keep them sustained and encouraged in challenging times.

The Church also teaches that there are pre-requisite conditions necessary in order for the covenant to be valid and binding on the parties. For example, "the parties to a marriage covenant are a baptized man and woman" and are "not being held under constraint" nor "impeded by any natural or ecclesiastical law" (Catholic Church, 2003, no. 1625, p. 453). Furthermore, both parties are freely consenting and do so responsibly (Catholic Church, 2003, no. 1632, p. 454). In other words, in order for the marriage to be valid, both partners must enter the marriage maturely and have agreed to the obligations of marriage. Further, consent includes entering the marriage freely (without force), promising lifelong fidelity, are openness to sexual relations and children (Champlin, 2002).

The Annulment: Description and Process

The Catholic Church "does not permit divorce and remarriage because Jesus forbade it" (Pennock, 1998, p. 236). As noted above, both the Old and New Testament provide support for this understanding (Genesis 2:24; Matt. 19:9; Mark 10:11-12; Luke 16:18). As marriage is expected to be a lifelong commitment, the dissolution of the marriage is only possible if one spouse dies. However, under exceptional circumstances (e.g., emotional and physical abuse of a marital partner or children, adultery) the Church does permit physical separation and/or civil divorce of the spouses (Catholic Church and Canon Law Society of America, 1983, no. 1152, 1153), but continues to recognize the marital bond as both valid and binding. Spouses are still considered bound together through a covenant made with God and each other whether they are living together or not, and legally divorced or not (John Paul II, 1997). In the Roman Catholic tradition, a sacramental, valid and consummated marriage "cannot be dissolved by any power on earth" (Foster, 1999, p. 27).

In other words, an annulment, or more precisely, "a declaration of nullity" from the Catholic Church, is different from a civil divorce because it is a declaration that there was never a valid marriage in the first place. There is nothing to dissolve or terminate because it never existed. An annulment affirms that one or more of the five requirements for a valid marriage were not met. The first requirement includes an appropriate canonical form, which means that in order for a Catholic to marry, the exchange of marital vows must be witnessed by an ordained Catholic clergyman within his jurisdiction (or with appropriate permissions) in an approved ceremony. The marriage must also be witnessed by two persons. A second requirement is canonical freedom to marry. This requirement proscribes that there be none of the impediments which are found in canons 1083 to 1094 of the Code of Canon Law. These canons prohibit marriages of people who are under a certain age (c. 1083), who suffer from perpetual impotence (c. 1084), who are held to a prior bond of marriage (c. 1085), who have not been baptized (c. 1086), who are in holy orders (c. 1087) or have made their perpetual religious vows (c. 1088), who have committed certain actions, for example murdering a spouse to enter into another marriage (c. 1089-1090), or who are related in a certain way (canons 1091 to 1094).

The third requirement for a valid marriage is capacity or the ability to make a decision to marry. Grounds for an annulment might include evidence that either party was incapable of making sound decisions or could not or did not intend to assume or maintain the necessary elements of a marriage. For example, the Church takes into account the impact of severe mental illness, addictions, and other serious behavioral problems on one's decision making capabilities (Schorn, 1998). The fourth requirement for a valid marriage is knowledge of the responsibilities of marriage. For example, the marriage may not be considered valid if one or both parties had no intentions of being open to an exclusive sexual relationship and children or did not recognize that these intentions are essential to the Christian marriage. Finally, the Church requires that the couple have knowledge of each other. For example a marriage can be declared invalid if it can be proved that main reason for one's decision to marry was the presumed absence or existence of a particular quality in the other party which was later found out to be erroneous (c. 1102). Thus, if one member of the couple was in error about something essential about the partner or was defrauded, the marriage could be declared invalid. The annulment process is a juridical process in which representatives of the Church seek to discern the truth as to whether all of the conditions for the marriage were met. In the event that they were not, a declaration of nullity is issued, which not only declares that the sacramental marriage was not valid but also that the couple is not bound by the responsibilities associated with sacramental marriage including indissolubility.

There are various reasons individuals pursue annulments, from spiritual to practical ones. First, as previously mentioned, a Catholic marriage is considered binding, indissoluble and a moral "unity through love" (John Paul II, 1997). The sacrament of marriage binds two people not only together but with God. Divorced individuals may wish to validate the dissolution of this spiritual connection with a former spouse. Couples wishing to remarry in the Catholic Church may be especially interested in pursuing an annulment. The re-marriage of either spouse cannot be considered valid because of the belief of indissolubility. In addition, indissolubility implies that Catholics who have remarried civilly and consummate that marriage, are committing adultery. Therefore, they may not receive the Sacraments and are not in communion with the Church until an annulment has been granted and they have received the sacrament of marriage in the Church.

While the primary focus of the annulment is to seek the truth in regard to the validity of the marriage, another goal of the annulment, less juridical and more pastoral in nature, is to provide an opportunity for divorced Catholics to gain insight into themselves and their relationship through the process of fact finding (Flowers & Flowers, 2001; Smith, 1995). The U.S.

Catholic Conference of Bishops (2012) stated, "Many find that the process helped them to let go of their former relationship, heal their hurts, and move on with their lives." Further, Jenks and Woolever's (1999) supported this statement with an empirical study on the wellbeing of divorced Catholics. That is, they found those who had had annulments scored higher on factors of wellbeing than those who were divorced without annulment.

Step One of the Annulment Process

Although any divorced Catholic may petition the Church for an annulment, the nullity of one's marriage is decided upon by the Church and is not something that is guaranteed. Persons engaged in the annulment process are encouraged to give this process time and patience. The first step of the process is to contact a Procurator (Flowers & Flowers, 2001; Smith, 1995). A priest, deacon or any other lay pastoral minister may serve as the Procurator. Consequently, individuals can simply call their parish and explain that they are seeking an annulment. The Procurator serves as an advocate, assisting the petitioner through the healing process, providing information and the necessary materials, as well as submitting the petitioner's completed documentation to the Matrimonial Tribunal (or Church courts).

Notification of Former Spouse

The Church requires that the former spouse be contacted and invited to participate in the case (Catholic Church and Canon Law Society of America, 1983, no. 1507). The Procurator may make the contact with the former spouse or may ask the petitioner to notify the former spouse by letter or telephone about their intentions to seek an annulment (Smith, 1995). The respondent (former spouse) will also be asked to answer various questions about the marriage; however, one's failure to do so will not hold up the process or prevent a marriage from being nullified (Catholic Church and Canon Law Society of America, 1983, no. 1510; Peters, 2004).

Both parties are permitted to review the acts (or written documentation generated by both the petitioner and respondent) typically at the tribunal office or with a tribunal official (Peters, 2004). Documentation is not permitted to be copied. Further, personal contact information such as home address, telephone or email is not dispersed to either party. The Church is sensitive to potentially dangerous situations and will proceed in ways that avoid serious danger. For example, judges have the right to withhold parts of the acts from one or both parties. In other more serious cases, other options are available. Petitioners are encouraged to submit police reports, medical files as well as restraining orders.

Selecting Witnesses

Typically petitioners are asked to select at least 3 witnesses who can knowledgeably speak on behalf of the history of relationship, the marriage, as well as the reasons for the break-up (Metropolitan Tribunal Archdiocese of Chicago, 2010). It is important that the petitioner has made sure the witnesses have agreed to participate before submitting their names. The tribunal then sends these witnesses a series of questions to answer about the couple, their dating and marital relationship and any information they know about the couple's family of origin. Since witnesses should be not be coached by the petitioner, they should have some knowledge of the problems that existed in the marriage and should feel comfortable speaking honestly about them. The tribunal is interested in timely and honest feedback from witnesses in order to make a sound decision on whether an annulment should be granted (Peters, 2004). Furthermore, information provided by the witnesses is confidential and is typically not shared with either the petitioner or the respondent (Smith, 1995). In some cases, both the petitioner and the respondent are provided an opportunity to review witness testimony. Parents, siblings, as well as close friends (maid of honor and best man) may serve as informative witnesses. (Children of the couple are not appropriate witnesses.) Some parties may ask their therapists to serve as witnesses. This is perfectly acceptable; however, therapists should be chosen based upon their experience and knowledge of the couple and the problems the couple has faced. In addition, therapists may also serve as professional witnesses and may be contacted to clarify some components of the petitioner's testimony or to provide clarification in a specific area of expertise such as addictions or marriage and family life relevant to the case (Smith, 1995). Furthermore, the tribunal may seek additional information from therapists who have previous experience working with the diocesan tribunals, as well as those who are trained to use standard personality profiles and psychological/psychiatric batteries (Peters, 2004).

Documentation

As previously mentioned, the first step of the annulment process is making contact with a Procurator, or a priest, deacon or any other lay pastoral minister. Sometimes it is during this first contact that a Data Sheet is completed. Other times, the Data Sheet is sent to each party after the petitioner made the initial contact, notified the former spouse, and presented a list of witnesses. The data sheet includes demographic information about both parties including contact information, present marital status, and various dates related to the relationship (i.e., courtship, engagement, marriage, separation, and divorce). The names of the witness are also included. Furthermore, petitioners are asked to include any information related to their professional counseling experience during and after the marriage.

Several legal and church related documents must also be submitted with the Data Sheet. Baptismal certificates, marriage certificate, marriage license, as well as the final divorce decree should be included. The Church recognizes that acquiring these documents may take time and may pose additional challenges.

The Marital History

Each tribunal may have a specific questionnaire or outline; however parties can be prepared to answer questions and sub-questions related to personal and family background including early experiences with parents and siblings, academic and vocational experiences, mental health, addictions or problems with the legal system, previous intimate relationships, as well as one's personality and temperament. Detailed questions about the courtship, engagement, wedding and marriage will be included. Finally, the petitioner will be asked to comment on the marital breakdown and divorce including but not limited to what led to the final separation, how family members and friends reacted, and how parties currently behave and act towards each other.

Essentially the marital history provides a holistic assessment of each individual including their family of origin, personal characteristics and life experiences, as well as thorough history of the former marital relationship. The process may be both lengthy and emotional. However, with appropriate support, individuals completing the marital history can use this self-reflection as a foundation for intra- and inter-relational growth.

The Tribunal

The Church's position is that everything required for a valid union was in place at the time of the marriage (Catholic Church and Canon Law Society of America, 1983, no. 1060; Smith, 1995). As a consequence, the process of determining if the consent was defective is "made with moral certitude" (Diocese of Owensboro, 2011, p. 3.) and is involved, detailed and consists of multiple checks and balances. First the case is reviewed by a member of the tribunal. Petitions that are not appropriate or "weak" are "weeded out" (Smith, 1995, p. 60). In such cases, petitioners are encouraged to withdraw the case until additional and more solid evidence can be provided. If it appears that a solid case can be developed, the judge or tribunal psychologist assigned to the case may request a meeting with either party or any of the witnesses. Additional counseling records may be sought. At this point the witnesses and former spouse are contacted. The former spouse is given the opportunity to present his or her point of view. The former spouse need not participate, however is given the opportunity to present his or her point of view.

After the tribunal has received the testimonies from the witnesses as well as from the respondent, another review is conducted. At this point, the tribunal may decide that more information is needed from any given party. After this step is completed, a member of the tribunal or preparator will study the evidence and may contact either former spouse for further information (Foster, 1999). The preparator presents the case to the first instance court. This court typically includes the judge (bishop, priest, or deacon), the defender (or person whose job is to uphold the validity of the marriage if evidence suggests it), at least one expert (canon lawyer, professional counselor or psychologist, or pastor), as well as the preparator. The judge may decide that additional information is needed, or he or she may decide that ample evidence has been provided to grant an annulment or "declaration of nullity" (Smith, 1995, p. 66). Upon this decision, the case will then go to the Appellate Court for a final review. The Appellate Court typically upholds the decision of the first instance court. In positive cases, the petitioner and respondent are notified and are free to marry in the Catholic Church. In rare cases, the Appellate Court may decide either the petitioner or respondent are incapable (temporarily or permanently) of maintaining a valid Catholic marriage. Such individuals are prohibited from marrying in the Catholic Church. In the case of temporary prohibitions to marry, individuals may be required to seek counseling, treatment and or some kind of rehabilitation.

The length of time it takes for an annulment to be processed and granted is unpredictable. However, the Church requires that "all cases are concluded as soon as possible so that in a tribunal of first instance they are not prolonged beyond a year and in a tribunal of second instance beyond six months" (Catholic Church and Canon Law Society of America, 1983, no. 1453). In fact, all individuals involved in process must take an oath agreeing that they will fulfill their jobs faithfully and properly (no. 1454). The Tribunal is mandated to gather information and assess it, in search of the truth. They are also mandated to move the case efficiently to resolution.

The Annulment Process: Counseling Implications

It is important for therapists to understand that whether clients are petitioning for an annulment, completing the necessary paperwork or waiting for the Church courts to come to a decision, it can be an ongoing spiritual, emotional, and mental process. There may be various ups and downs; doubts and fits of rage, sadness and loss, as well as joy, thanksgiving, and even a stronger relationship with self and God (see Table 1 for the role of the counselor during stages of the annullment process).

The Initial Stages of the Process

Each stage of the process may elicit varying experiences for the client. For example, during the initial steps, persons may be apprehensive and nervous. Unfortunately there are many misconceptions about the process such as how much it costs, how long it will take, as well as about how an annulment or divorce impacts one's standing in the church (Foster, 1999). All of these may be questions the client is struggling to find answers to as he/she begins the annulment process. Consequently, therapists can encourage clients in being assertive about bringing their question to their priest or advocate. Clients may also want to share and talk about the documentation and materials that they are required to complete about their relationship, family-of-origin, as well as other personal struggles (e.g., mental health issues).

Needless to say, it may not take much time for clients to experience the resurrection of old wounds and hurts. Professional counseling can offer a safe context for clients to reflect upon and heal from the wounds they are bringing to the surface. In addition, clients may process how they got involved in the relationship to begin with, how their behavior may have contributed to the problems, as well as what they want to do differently in future intimate relationships. Therapists might help clients gain greater insight about themselves personally and interpersonally by employing cognitive-based techniques, a genogram, Style of Life summary (Duba & Watts, 2009; Sweeney, 1975), How I Remember My Family Questionnaire (Watts, 2000), or a Basic Needs Genogram (Duba, Graham, Britzman, & Minatrea, 2009).

The Center for Applied Research in the Apostolate at Georgetown University reported in 2002 that the three major reasons Catholics sought annulments were: (1) the ability to remarry in the Church, (2) conforming to Church doctrine and (3) to promote personal healing. The report also found that reasons for being against annulment included respondents misperceptions regarding several issues including: "making the children illegitimate," seeing the process of hypocritical by denying the existence of the marriage, and allowing the petitioner to abdicate responsibility and relieve guilt (Center for Applied Research in the Apostolate, 2002). Counselors who are knowledgeable about the annulment process, yet not necessarily connected with the Catholic Church may be of great assistance in providing factual information and thereby helping clients to understand any ambivalence about the process.

In 2005, an anonymous article, The Anguish of Annulment, a Personal Journey, appeared in America, a Catholic periodical. The author outlined the emotional impact of the annulment process by presenting a case study. In this study, he describes the feelings of some in the words of the petitioner's mother to the petitioner's children, "Do you know what your mother has done? She is claiming that the marriage never existed ... that makes you (the children of that marriage) illegitimate" (Anonymous, 2005, p.15). Similarly, the author described the reaction of the ex-husband as anger and depression in reaction to the denial of the existence of the marriage at all, thus denying even the good times. Therapists can be of assistance to those affected the annulment process by attending closely to the cognitive dissonance that surrounds the process. The complexity of thinking that allows one to separate the civil marriage from a valid sacramental marriage is a cognitive labyrinth in which the counselor may serve as a guide.

Contact with Former Spouse

As previously mentioned, clients may have contacted their former spouse, or their priest or advocate may have made the contact. Regardless, this step of the annulment process may raise additional angst and fear among petitioners. Therapists can remind their clients that the Church's goal is not to place additional and undue fear upon them. Further, the Church must consider such legitimate fears and act accordingly. However, even in cases of non-violence marriages, clients may experience unease. There are several ways in which counseling can assist them. For example, clients may be encouraged to role-play how they may respond to their former spouse if he/she challenges them or attempts to contact them upon finding out about the annulment. Through the use of imagery, sand tray or art therapy, clients may develop an emotional safe place when feeling particularly restless. Clients can be coached to identify supportive friends and relatives as well as physically safe places.

Recounting the History of the Marriage

As previously mentioned, the petitioners, as well as the respondent are required to complete an in-depth questionnaire. Clients may take the position that to drudge up these old memories may be too painful and a waste of time. However, through the process of answering very specific and personal questions, the petitioner (and respondent) has the opportunity to provide a thorough and honest description of the marital problems, shortcomings, and failings of themselves and their former spouse, as well as other involved family members (Smith, 1995). On one hand it could be quite tempting to avoid pain and even personal responsibility by talking about the marriage in perfect terms or by focusing on what the former spouse did or did not do to keep their end of the marital contract. However, with the support of family members, friends, the church community and an understanding therapist, this activity could be spiritual and self-transforming, as it requires looking at oneself deeply, honestly, courageously, and openly.

Foster (1999) says it quite eloquently, the annulment process "can reopen old wounds resulting from a person's childhood and failed marriage ... many individuals place an imaginary cap over their woundedness" (p. 162). The annulment process essentially removes this cap and provides the individual with the opportunity to be vulnerable, open, and honest in order of healing to begin. Any of the following experiences or therapeutic goals may be a part of the healing process: forgiving former spouse, self and others; revisiting past traumas; reexamining relationships with family and friends; developing new friend and support networks; adjusting to financial and standard of living changes; developing healthy dating and relationship patterns; taking risks in interpersonal relationships (such as trusting again); and coping with a changing personal identity.

Conclusion

The role of therapists, while not that of a spiritual director or religious advisor, is to walk the journeys of growth and pain with their clients. Cultural competence requires that counselors be aware of their feelings, knowledgeable regarding cultural issues of the clients, and skilled in providing care across cultures. Religious identity, no less than ethnic, racial, or sexual identity is potentially salient in the client's journey. The present article seeks to articulate one area of concern for Roman Catholic clients. Future studies might address other religious issues that may be of importance to counselors working with clients of various religious backgrounds.

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Jill D. Duba

Western Kentucky University

Richard F. Ponton

Georgian Court University

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

Dr. Jill D. Duba, 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. Duba 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 cochair 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.

Table 1

The Roles of the Counselor in the Annulment Process

Annulment Role of Counselor
Process and Step

Making Contact 1. Explore the value and meaning ascribed to
with Church the annulment process
Official
 2. Explore any reservations and/or how she/she
 feels and believes about having to "deny" that
 a marriage existed in order to stay faithful
 to the Catholic Church

 3. Discuss the reactions of the client's
 friends and family regarding his/her
 decision to divorce and to pursue an
 annulment

 4. Explore feelings and experiences that the
 client anticipates encountering
 through the process

 5. Explore how the client sees him- or herself
 moving through the process (behaviors,
 thought processes, feelings)

 6. Explore where the client wants to be at the
 conclusion of the process (spiritually,
 emotionally, mentally, physically)

 7. Provide and explore information about the
 annulment process (See Appendix for a list
 of Resources for clients).

 8. Connect the client to various support
 groups such as Catholic divorce groups
 (http://www.retrouvaille.org/;
 http://www.divorcedcatholic.com/) or
 other Christian based support groups
 (i.e., Celebrate Recovery,
 http://www.celebraterecovery.com.au/)

 9. Explore and discuss fears and apprehensions
 associated with informing former spouse
 of annulment petition

 10. Discuss safety plan if the client is
 afraid of his/her former spouse's response
 to the annulment petition.

Notification of 1. Continue to explore fears and apprehensions
Former Spouse associated with informing former spouse
 of annulment petition

 2. Role play how client may want to respond to
 former spouse after he/she receives
 notification of annulment petition

 3. Explore how client wants to inform former
 spouse (if he/she is expected to do so)

 4. Create and maintain a system of people who
 can be readily available for support

 5. Provide ways client can manage anxiety
 outside of counseling office (e.g., stress
 and relaxation management)

 6. Address client anxiety in counseling
 session (i.e., EMDR, art therapy, music
 therapy, deep breathing)

Selecting 1. Explore appropriate witnesses who could
Witnesses speak to the history of the relationship
 (from dating until current)

 2. Discuss the possibility of the being asked
 to testify on behalf of the client

 3. Address the financial cost of the annulment
 process; and begin to strate-gize ways
 of saving for costs if need be

Completing the Data 1. Provide emotional and mental support for
Sheet and Other the client as he/she begins to locate and
Documents obtain various documents

 2. Provide and practice stress and relaxation
 management techniques

Completing the 1. Provide a context for the promotion of
Marital History deeper insight (i.e., genogram; Style of Life
 Summary; Sweeney, 1975; Basic Need Strength
 survey; Duba et al., 2009; How I Remember My
 Family Questionnaire; Watts, 2000)

 2. Address how current support system is
 helpful or not helpful; identify new members
 of support system if needed

 3. Link counseling to the process the client
 is experiencing in formal support group(s)

 4. Explore and create coping strategies that
 enable the client to take an emotional break
 from the process

The Tribunal 1. Stress importance of incorporating stress
 management activities

 2. Discuss potential responses if Church
 prohibits client from remarrying in the
 Catholic Church

 3. Begin to think about and discuss ways in
 which client needs to debrief and begin
 a new chapter in his/her life