ural law” (no. 2384). Divorce is likewise
immoral “because it introduces disorder
into the family and society” that “brings
grave harm to the deserted spouse, to
children traumatized by the separation
of their parents and often torn between
them” (no. 2385). The harm that is done
to children through divorce has a “contagious effect, which makes it truly a plague
on society” (ibid.).
While divorce is a great tragedy, the
Church recognizes that there are situations in which civil divorce can be tolerated when “it remains the only possible
way of ensuring certain legal rights, the
care of the children, or the protection of
inheritance” (no. 2383). Catholic ministers must also show love and compassion
for men and women who have been divorced, as well as their children.
Nevertheless, the Catholic Church feels
bound to uphold “unity and indissolubility” as the essential properties of marriage
(Code of Canon Law [1983] 1056§2) not
only because it conforms to divine law,
but also because it contributes to the common good of society.
As St. John Paul II taught, “To bear
witness to the inestimable value of the
indissolubility and fidelity of marriage is
What Leo XIII taught in 1880 has been one of the most precious and most urreiterated numerous times by the Magiste- gent tasks of Christian couples in our
rium. Not only does divorce contradict the time” (Familiaris Consortio, no. 20). The
divine and natural law (CCC, no. 2384), same pontiff also recognized that the init is also a source of grave harm to chil- dissolubility of marriage concerns “one
of the cornerstones of
dren. Pius XII, in his
1942 Allocution to Newsociety,” and he belyweds, underscored the
lieved efforts should
Church’s concern for
be
made to obtain “the
“To bear witness to
children who depend
public recognition of
the inestimable value indissoluble marriage
upon their parents f ܂