8.288. Is there a contradiction between the post-Vatican II change in marriage annulment standards and the traditional Catholic doctrine on the indissolubility of marriage?
Yes. The traditional Catholic Church has always taught that marriage is a sacred and indissoluble bond, established by God and elevated by Christ to the dignity of a sacrament. The Council of Trent and centuries of Church teaching affirm that a valid sacramental marriage cannot be dissolved by any human authority, and annulments could only be granted in rare cases where it was proven that a valid marriage never occurred due to a defect in consent, form, or impediment. However, after Vatican II, the annulment process in the Novus Ordo church was radically liberalized. Psychological grounds such as "lack of due discretion" or "emotional immaturity" have been introduced, leading to a dramatic rise in annulments and practical acceptance of divorce in all but name.
This shift constitutes a contradiction and a grave departure from the Church's doctrine. It undermines the solemn teaching of Our Lord Jesus Christ: "What God hath joined together, let no man put asunder" (Matt. 19:6). The traditional doctrine upholds the permanence of marriage as a sign of Christ's union with the Church, while the Vatican II sect has embraced subjective, human-centered criteria that have turned the annulment process into a Catholic-sounding divorce system.
1. Traditional Doctrine: Marriage as Indissoluble
The Church teaches that marriage is a contract between a baptized man and woman which, when consummated, becomes a sacrament that cannot be dissolved:
“If any one saith, that the marriage bond can be dissolved for the cause of heresy, or of absence, or of ill usage by one of the parties, or for any other cause... let him be anathema.”
“What therefore God hath joined together, let not man put asunder.”
A declaration of nullity is not a Catholic divorce. It is a judgment that the sacrament of matrimony never existed in the first place due to:
Lack of canonical form (e.g., not married before a priest and witnesses)
Impediments (e.g., consanguinity, prior bond)
Lack of valid consent (e.g., deception, force, or simulation)
The process was stringent, with moral certitude required and two tribunals independently agreeing before a marriage could be declared null. It was guided by the presumption of validity in all marriages.
2. Post-Vatican II Change: Psychological and Subjective Criteria
Following Vatican II, especially after the 1983 Code of Canon Law under John Paul II, new psychological grounds were introduced:
Canon 1095: "Lack of sufficient use of reason" or "grave lack of discretion of judgment"
Claims of immaturity, inability to assume the obligations of marriage
These criteria are vague and easily manipulated. With these standards, nearly any failed marriage can be annulled. The U.S. alone now grants tens of thousands of annulments annually.
Pope Francis further accelerated this with Mitis Iudex Dominus Iesus (2015), which:
Eliminated the requirement for a second conforming judgment
Introduced a fast-track annulment process decided by the local bishop
Gave subjective reasons like "lack of faith" as possible evidence
These changes reduce the sacrament to an emotional contract and deny the gravity of marital vows.
3. Theological Implications: Erosion of the Family and the Sacrament
The effect of these changes is devastating:
Undermines the permanence of marriage
Encourages people to seek annulments as fallback divorces
Undermines trust in the Church's defense of marriage
By contrast, Pope Pius XII taught:
“The bond of marriage is by divine law so firm and strong that no power on earth can dissolve it after the marriage has been consummated.”
The traditional Church understood that human weakness must be met with grace, not dissolution. The Novus Ordo approach treats emotions and psychological trends as grounds to undo the sacrament.
4. Apostolic Tradition and Martyrs for Marriage
Many saints and martyrs gave their lives to uphold the indissolubility of marriage. St. John the Baptist was beheaded for telling Herod: "It is not lawful for thee to have thy brother's wife."
The Church Fathers unanimously upheld this teaching:
“The union cannot be dissolved... save by the death of one of the parties.”
“You destroy the law of God by permitting divorce.”
By contrast, Vatican II’s pastoral focus redefines mercy as leniency, contradicting both law and tradition.
5. Lex Orandi, Lex Credendi: New Practice Equals New Belief
The practical effect of the Novus Ordo annulment system is the normalization of divorce among Catholics. It leads the faithful to believe:
Marriage is conditional and revocable
Emotional difficulty nullifies a valid sacrament
The Church has no clear doctrine
But the Church has always taught the exact opposite. Vatican II’s changes represent a rejection of that doctrine in practice, masked as pastoral sensitivity.
The faithful must hold to the traditional doctrine of marriage: a lifelong, unbreakable bond. Exceptions must be rare, rigorously verified, and based on objective facts, not feelings. The modern annulment system is invalid, dangerous, and unfaithful to Christ’s teaching.
| Category | Traditional Catholic Teaching | Post-Vatican II Change | Remarks |
|---|---|---|---|
| Marriage Bond | Indissoluble once valid and consummated | Treated as revocable under psychological grounds | Contradicts divine law and Christ’s words |
| Annulment Grounds | Strictly defined (form, consent, impediment) | Subjective grounds (e.g. immaturity, lack of faith) | Leads to near-universal grant of annulments |
| Tribunal Process | Double decision required, rigorous investigation | Fast-track and single-judge decisions allowed | Reduces credibility and doctrinal consistency |
| View of Sacrament | Unbreakable covenant and reflection of Christ | Human-centered, emotional contract | Loss of supernatural view of marriage |
| Impact on Faithful | Strengthens family and vocation to holiness | Undermines permanence, fosters laxity | Contrary to Church Fathers and saints |
Summary:
There is a clear and grave contradiction between the traditional Catholic teaching on the indissolubility of marriage and the post-Vatican II “annulment” practices. The Church has always taught that a valid sacramental marriage cannot be dissolved, and only in rare, carefully scrutinized cases could a marriage be declared null due to a defect from the start. This reflects Our Lord’s own teaching in the Gospel and has been reinforced by Church councils, canon law, and the lives of the saints.
After Vatican II, however, a radical shift occurred. Psychological and emotional criteria—unknown to tradition—became standard grounds for annulment. This resulted in a massive increase in annulments, especially in Western countries. Canon law was revised in 1983 under anti-pope John Paul II to introduce subjective interpretations of consent, and anti-pope Francis further liberalized the process, allowing fast-track judgments and diminishing canonical safeguards.
These changes have led to confusion, scandal, and a de facto Catholic divorce system. Instead of upholding the sanctity and permanence of the sacrament, the post-Vatican II “annulment” process treats marriage as conditional. This undermines family life, priestly credibility, and trust in the Church’s moral witness.
The Catholic Church (not the Vatican II false “church”) rightly presumed the validity of marriages and treated them with great reverence. True mercy does not lie in softening doctrine, but in calling couples to holiness through grace and sacrifice. The modern “annulment” system weakens the truth of Christ’s teaching under the guise of compassion.
True Catholics must reject these changes and hold fast to the timeless doctrine: what God has joined together, no man may put asunder. The traditional understanding of marriage and annulment is part of the Church’s unchanging moral law, and deviation from it is a hallmark of the counterfeit “church” created by Vatican II.
The Church cannot contradict herself. If the post-conciliar “annulment” practices contradict Christ and the tradition of the Church—as they demonstrably do—then they cannot come from the true Church of Christ. This contradiction is further proof that the Vatican II sect is not Catholic, and its popes, laws, and sacraments must be rejected by faithful Catholics seeking salvation in the true Church.