Am I still married?

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PhilipIII

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Years ago my priest told me my marriage 8 years ago was nothing I needed an annulment for because it was by the justice of the peace. Recently the priest told me I need an annulment. I’m very confused. What is the Church’s stance on this?

Thanks,

Philip
 
Years ago my priest told me my marriage 8 years ago was nothing I needed an annulment for because it was by the justice of the peace. Recently the priest told me I need an annulment. I’m very confused. What is the Church’s stance on this?

Thanks,

Philip
You need a document from the Marriage Tribunal that signifies that you are free to marry. It probably won’t be very difficult to get, but you do need to follow the steps.
 
If you ever wanted to marry in the Church, you would have to produce a document from the Tribunal stating that your previous situation was investigated and not found to be a valid marriage. So - while it’s probably not going to be the big long deal most people have to go through, you still should do it anyway. Call your local diocese, they should be able to help you. Or start with your parish priest.

~Liza
 
Actually, it depends on your bishop.

If you can show that you are
a) baptized Catholic
b) married before a JP without a dispensation for lack of canonical form (if there were one, it would be on record at the parish where you were living at the time of your marriage) and
c) are now divorced
you may not need to go through the Marriage Tribunal.

While some bishops want those things to be dealt with at the Tribunal level, it is not strictly necessary and your bishop may be OK with the priest doing all the documentation. Certainly our bishop has indicated that this is the way to proceed when faced with a documented lack of canonical form.
 
Actually, it depends on your bishop.

If you can show that you are
a) baptized Catholic
b) married before a JP without a dispensation for lack of canonical form (if there were one, it would be on record at the parish where you were living at the time of your marriage) and
c) are now divorced
you may not need to go through the Marriage Tribunal.

While some bishops want those things to be dealt with at the Tribunal level, it is not strictly necessary and your bishop may be OK with the priest doing all the documentation. Certainly our bishop has indicated that this is the way to proceed when faced with a documented lack of canonical form.
The point being, there needs to be some kind of documentation to show that he is free to marry. He cannot just assume that he is free to marry.
 
The point being, there needs to be some kind of documentation to show that he is free to marry. He cannot just assume that he is free to marry.
The thing here is that there is no presumption of validity in the case of a Catholic who marries before a justice of the peace. The marriage is presumed invalid without proof that there was a dispensation. The priest can easily document that in the prenuptial investigation. I’m dealing with this as we speak in my own parish.

We have documentation that shows that couple A had a prenuptial investigation done, they then married in the Anglican Church, there is no record of a dispensation anywhere in the diocese, they are now divorced.

Bishop said, “You don’t need to submit this to the Tribunal. Document all. Without a dispensation there was no presumption of validity, she’s free to marry in the Church”
 
The thing here is that there is no presumption of validity in the case of a Catholic who marries before a justice of the peace. The marriage is presumed invalid without proof that there was a dispensation. The priest can easily document that in the prenuptial investigation. I’m dealing with this as we speak in my own parish.

We have documentation that shows that couple A had a prenuptial investigation done, they then married in the Anglican Church, there is no record of a dispensation anywhere in the diocese, they are now divorced.

Bishop said, “You don’t need to submit this to the Tribunal. Document all. Without a dispensation there was no presumption of validity, she’s free to marry in the Church”
It is correct that a marriage contracted by a Catholic without canonical form, or a dispensation from it, does not enjoy the presumption of validity.

Technically the tribunal need not be involved. However, it is common practice for bishops to hand the investigation over to someone at the tribunal, just to make certain that all the bases, including some not mentioned so far in this thread, are covered.

The original poster can clarify what has to be done in his diocese with the parish priest.
 
Years ago my priest told me my marriage 8 years ago was nothing I needed an annulment for because it was by the justice of the peace. Recently the priest told me I need an annulment. I’m very confused. What is the Church’s stance on this?

Thanks,

Philip
no way to answer here
too many variables
none of which you touch on, and no point in filling us in because we can’t help
you need to contact your pastor, present all the facts of your present and all past marriages, and if it is necessary to apply for an annulment he will tell you. if the former marriage is invalid due to lack of form that is a simpler matter, mostly paperwork, but you still must follow thru, it is not automatic.
 
The thing here is that there is no presumption of validity in the case of a Catholic who marries before a justice of the peace. … Bishop said, “You don’t need to submit this to the Tribunal. Document all. Without a dispensation there was no presumption of validity, she’s free to marry in the Church”
no way to answer here
too many variables
none of which you touch on, and no point in filling us in because we can’t help
you need to contact your pastor, present all the facts of your present and all past marriages, and if it is necessary to apply for an annulment he will tell you. if the former marriage is invalid due to lack of form that is a simpler matter, mostly paperwork, but you still must follow thru, it is not automatic.
I don’t know about a bishop’s ability to dispense with a judicial process (he may or may not really be able to do such), but the bolded point is the essential one: “it is not automatic.” Even if all parties involved are “sure” the marriage was invalid, the Church requires that this be verified - almost universally, but perhaps not exclusively, through adjudication by a tribunal - so there’s going to be some official documentation required. This helps everyone move toward an assessment on the grounds of what is “established” with moral certainty, as opposed to only a few individuals’ impressions and possibly faulty understandings.
 
Bishop said, “You don’t need to submit this to the Tribunal. Document all. Without a dispensation there was no presumption of validity, she’s free to marry in the Church”
Yes, but don’t they need documentation to show that no dispensation was ever given? 🤷
 
Yes, but don’t they need documentation to show that no dispensation was ever given? 🤷
In a sense, yes. You won’t exactly find “documentation” of something that never occurred (as if there’s someone at the chancery charged with compiling annual lists of people who did not receive dispensations:p ), but there must be some sort of responsible investigation into the matter. You can’t really just leave it at the sole testimony of the party seeking to be married - not only might that person not have a full knowledge of the facts/events, but one must also seek to eliminate as much possible “bias” as one can (the petitioner has, after all, a vested interest in finding the previous “marriage” null).
 
In a sense, yes. You won’t exactly find “documentation” of something that never occurred (as if there’s someone at the chancery charged with compiling annual lists of people who did not receive dispensations:p ), but there must be some sort of responsible investigation into the matter. You can’t really just leave it at the sole testimony of the party seeking to be married - not only might that person not have a full knowledge of the facts/events, but one must also seek to eliminate as much possible “bias” as one can (the petitioner has, after all, a vested interest in finding the previous “marriage” null).
Thank you. This is exactly the idea that I have been trying to express. 🙂
 
Yes, but don’t they need documentation to show that no dispensation was ever given? 🤷
Obtain documentation that there’s no documentation?

If there is none in the marriage documents and you call the diocesan office and there’s none there it means none was obtained. You don’t need much else.
 
Obtain documentation that there’s no documentation?

If there is none in the marriage documents and you call the diocesan office and there’s none there it means none was obtained. You don’t need much else.
Yes, and then they send you a letter to that effect - that’s the documentation that you need to take to the priest when you go to get married the second time.
 
Yes, and then they send you a letter to that effect - that’s the documentation that you need to take to the priest when you go to get married the second time.
When I said ‘you contact’, I meant the parish that’s been approached to celebrate the marriage.

If the party approaches the priest and says “Fr., 5 years ago I married before a JP. No, I never a saw a priest about this before the marriage. Yes, I’m divorced. Now I’d like to marry in the church.”

First thing the priest is going to do is ask for a recent baptismal certificate to see if there is a notation of marriage. Then he’ll want to see the marriage certificate & the divorce papers. Then he’ll check the parish where the person was living at the time to see if there is any record of marriage.

I watched all this unfold when someone approached the church to petition for a decree. Although there were marriage documents it became obvious that no dispensation had ever been granted for the marriage to be celebrated in the Anglican church. That’s when the bishop ruled that as long as everything was documented by the pastor there was no need to go to the Tribunal.
 
When I said ‘you contact’, I meant the parish that’s been approached to celebrate the marriage.

If the party approaches the priest and says “Fr., 5 years ago I married before a JP. No, I never a saw a priest about this before the marriage. Yes, I’m divorced. Now I’d like to marry in the church.”
But if he is under the impression that he can be his own Marriage Tribunal, then he would not admit to any of this - he would just say, “No, I have never been married before.” Because in his mind he already has a 'spiritual" Decree of Nullity. He doesn’t realize that it has to be printed out on official Marriage Tribunal letter-head paper.
 
Years ago my priest told me my marriage 8 years ago was nothing I needed an annulment for because it was by the justice of the peace. Recently the priest told me I need an annulment. I’m very confused. What is the Church’s stance on this?

Thanks,

Philip
Yes, go get the paperwork from your Priest.All marriages are considered valid unless proven otherwise. You do need to prove your case with some paperwork. Get your marriage information and divorce information and go talk with your priest.From the details you gave it should be fairly simple. If not then go from there at least you will have started the process.
 
PhillipIII should follow the directions of his priest.

Some comments come to mind though after viewing some responses though.

Tribunals exercise judicial power.

Yet the investigation and resolution of a total “lack of form marriage” by a Catholic involves an administrative process rather than a judicial process. This is true because an undispensed “marriage outside the Church” by a Catholic does not enjoy the favor of the law and the presumption of validity. Remember that a tribunal sentence either affirms or overturns the presumption of validity. There is no presumption of law to overturn here.

The Roman Rota and canonical authorities have often observed it is not even objectively a putative marriage. It does not look like or even have the appearance of a valid marriage because no authorized priest or deacon was acting to ask for and receive matrimonial consent from the parties in the name of the Church.

Consequently it does not need to be subjected to an investigation for nullity by a tribunal.

However in most cases, diocesan bishops do turn over the investigation and resolution of such marriages to personnel in their tribunals as a form of quality control check and/or to remove a possible administrative headache from their priests. Some do not.

Sometimes a written document will be issued that states how the investigation was resolved. Sometimes these are titled “decrees of freedom,” and sometimes even “decrees of nullity.” But there, the meaning of the words “decree of nullity” is a little different from the meaning in a tribunal sentence at the end of a true judicial process. Still, a marriage that is null for any reason in law is still null.

In my diocese, our judicial vicar is authorized to investigate and resolve them. When he goes on vacation, he authorizes canonists at the tribunal to do this. In fact, I have done them. In other places, the bishop authorizes another curial official.

Consider the possibilities though.1. The requirement of canonical form for a Catholic can be observed. 2. It can also be dispensed. The dispensation has be given by someone with the power to do so, and it must also be used properly. Otherwise, it can itself be invalid. 3. In two cases, the law itself grants an exception from the obligation of canonical form: when a Catholic marries an Orthodox or Oriental in sacred rite with an authorized Eastern non Catholic Priest, or when the Catholic has defected from the Catholic Church by a formal act. 4. Sometimes a marriage that is null for a total lack of form was later validated by a second ceremony or a radical sanation. 5. Sometimes a non Catholic seeks to establish clear freedom to marry after marrying a Catholic outside the Church, but the fact of a dispensation failed to register with him or her, or it was forgotten.6. Sometimes a dispensation is given verbally for some reason, but is not recorded properly.Practice varies among dioceses, and a parish priest should know what he can and cannot do lawfully. But it is always important in any prenuptial investigation to make certain that each and every prior ceremony of wedding (and maybe even a common law marriage) is accounted for and reported and resolved by the Church.

If there is no process at all, with all other things being equal, a second marriage would be valid. But the Church really wants a certainty and clarity. Hence, before marriage is celebrated,** it must be evident that nothing stands in the way of its valid and licit celebration** (c. 1066).
 
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