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Family Life Ministry 2020-01-06T10:39:10+00:00

Office Of Family Life Ministry

Ministries & Services:

Marriage Preparation

TO MARRY FOR LIFE is a program of Catholic preparation for sacramental marriage. In addition to being a civil contract, marriage is also a covenant of unconditional love. Living out this covenant is a grace bearing sign to each other and to society of the love of Christ for us. Marriage is, thus, a sacrament and a calling from God to a holy state in life.

The unconditional giving of your love to your spouse is a beautiful gift. The goal of To Marry for Life is to help couples focus on the meaning of the gift they give to each other through reflection, dialogue about strengths, weaknesses, desires, goals, family of origin, sex and sexuality, children, faith, Church and society.

What to Expect

The To Marry for Life seminar requires couples to spend time listening to discussions from speakers on a variety of subjects. Facilitators are married couples, priests, Natural Family Planning counselors and diocesan personnel who also provide resource material on wedding readings and music.

Please call Sandra Hall at (409) 924-4325 or Jerome Cabeen at (409) 924-4390 of the Office of Family Life Ministry to register, or for more information on the retreat and the location you will be attending. We look very forward to hearing from you.

The cost of the seminar is $130.00. A non-refundable deposit of $80.00 should be submitted with your application. The balance is due at registration on the morning of the seminar.

TO MARRY FOR LIFE – 2020 Dates

    • January 25
    • March 7
    • May 2
    • July 11
    • September 19
    • November 7
To Marry For Life Retreat Brochure

Marriage Retreat & Enrichment Programs

Offered in both English and Spanish the “I Do Again” marriage retreats have become a popular and well received ministry offered by the Office of Family Life to the faithful of the Diocese of Beaumont. Each retreat, which lasts from a Friday evening until Sunday noontime offers couples sound advice and direction to strengthen or energize their marriage.

Jubilee Mass

To honor those faithful of the Diocese of Beaumont that have been married 25, 50 or 50 + years the Office of Family Life sponsors, in collaboration with other Diocesan departments, the annual Jubilee Mass each fall at Saint Anthony Cathedral Basilica. The mass, which is celebrated by Bishop Curtis J. Guillory, S.V.D., D.D., is  a joyous and well received occasion that honors the Sacrament of Marriage and the faithful love that is shared between husband and wife.

Divorce and Annulment

For individuals that have been divorced and/or seeking annulments the “What Now Program?” offers participants answers to questions they have about divorce and annulment and how it pertains to them in a loving and compassionate atmosphere. Each session explains the facts about the painful issue of divorce and annulment as well as eliminating myths that follow each of the issues.

Young Adult Ministry

The Office of Family Life serves the young adults of the Diocese of Beaumont (22-35 years old) with a wide variety of programs and events. Whether it be an evening of discussing Church teachings over dinner at a local restaurant, “Chat and Chew”, a night of “A Night of Holy Rolling” at an area bowling alley, coming together for Christmas Dinner and gift exchange, volunteering at the Food Bank of Southeast Texas, or learning about the Church’s teachings on social justice with a movie night at one of the diocesan parishes the young adults of the diocese can utilize their gifts and talents through this ministry. The YAM is opened to single or married couples.

NFP (Natural Family Planning)

A valuable and informative ministry for married couples that are looking for a safe, natural, healthy and sensible method to prepare for pregnancy. Natural Family Planning workshops educates its participants about the dangers of over the counter and medically prescribed birth control as well as exploring the human bodies own natural ability to help couples take control of their reproductive plans.

Life Issues and Resources

The Office of Family Life Ministry loves the pre-born child, the mother and the father. We are called by God to respect life from conception to natural death.

If you are facing a crisis pregnancy, there are options and alternatives. Abortion ends the life of a child and can leave deep wounds in the men and women involved. If someone you know is suffering after abortion, loving and compassionate help is available through www.rachelsvineyard.com.

Below are good local resources links that can help an individual or family locate caring and supportive organizations that can help. These organizations work from the position of love and compassion.




The basics of being married in the Catholic Church

Originally printed in the East Texas Catholic May and June 2009
By Father Raymond L. Harris Jr.

Life is shaped by the commitments that we make and by our ability to maintain them with the help of the grace of God. A vocation is a way of life that is offered to God because God has given us the opportunity to live it. Among the distinctive vocations in the Church is married life.

The purpose of this article is to provide basic information for Catholic Christians who want to be married. Some of the information is repeated in different sections to minimize the possibility of confusion. Further information is available from your parish clergy or diocesan chancery (i.e., the tribunal and/or another office that addresses marriage and family life). The reader should not rely on this article alone.

While this information is taken from the Code of Canon Law, I will not cite every relevant canon for the sake of simplicity.¹ Canons regarding the responsibilities of the clergy in this matter are beyond the scope of this article.

The Catholic Church teaches that it is a matter of divine revelation that God has established the institution of marriage between one man and one woman. A sacramental marriage is between the baptized. Otherwise, it is considered a natural marriage, whether it is: (1) between a baptized person and a person who has not been baptized; or (2) between two persons who have not been baptized.

The matrimonial covenant, by which a man or a woman establish between themselves a partnership of the whole of life and which is ordered by its nature to the good of the spouses and the procreation and education of offspring, has been raised by Christ the Lord to the dignity of the sacrament between the baptized. (canon 1055 §1)

The understanding that marriage is an unconditional covenant between one man and one woman is part of the “natural law” (i.e., it binds all persons regardless of whether or not they believe that God exists). The mutual giving and receiving of the consent by persons lawfully able to do so establishes a marriage. (canon 1057 §1)

Of course, love motivates them to establish this covenant. A loving relationship provides acceptance, affirmation, and affection for those who benefit from the relationship. In a relationship, parties accept each other for who they are and not what they perceive the other can do for them. They affirm what is for their well-being and salvation. They show affection, expressing care and concern appropriately, respecting their emotional and physical boundaries. However, the affection of the “one flesh” union is uniquely expressed between a married couple in the conjugal embrace. Quoting from the first book of the Torah, our Lord Jesus Christ taught,

But from the beginning of creation, ‘God made them male and female. For this reason a man shall leave his father and mother (and be joined to his wife), and the two shall become one flesh.’ So they are no longer two but one flesh. Therefore what God has joined together, no human being must separate. (Mark 10:6-9)

A Catholic is bound to have his or her marriage recognized by the Catholic Church. This is not an arbitrary requirement. As the result of many years of pastoral experience, the Church has put together a framework to protect the rights and promote the responsibilities of the parties to a marriage.

A Catholic is required to be married according to “canonical form.” Most Catholics of African descent in this country are members of the Latin Church sui iuris (i.e., a Church in its own right). A Catholic should be married in the presence of the Catholic pastor of the parish in which the liturgy is celebrated (or his delegate, either a priest or deacon) and at least two witnesses. Usually, a Catholic is married in his or her parish. If a Catholic wants to be married in another parish, then he or she should obtain the permission of the pastor.

There are 21 Eastern Churches sui iuris that are in communion with the pope. The blessing of a bishop or priest is required for the validity of the marriage in these Churches. Space is not available to expand on this matter.

Before meeting with the reception hall or caterer, the couple must meet with a member of the parish clergy first. They should always check the parish bulletin regarding the diocesan and parish requirements. It is usually necessary to contact parish clergy from several months to a year before the desired wedding date. This ensures that the couple will have suitable time for their immediate preparation to enter this lifelong commitment.

Prior to setting the wedding date, the parish priest or deacon needs to know if the parties to the prospective marriage are lawfully able to marry. He needs to know whether or not the couple intends to mutually establish an unconditional covenant with each other that will last for life. He needs to know if they entering this marriage with . . .

      • “the freedom to marry (i.e., they are not bound to another person in a previous marriage or by any impediments).
      • “a free will (i.e., no person or circumstance is forcing them to marry against their will).
      • “the intention of living together in a mutually exclusive relationship of lifelong fidelity. This also includes: (1) not placing any conditions to their marriage consent; and (2) not hiding anything from their intended spouse that might affect their willingness to marry.
      • “the intention of mutually contributing to a fruitful relationship (i.e., sharing life together in its many facets, including receiving children lovingly as a gift of God and raising them in the practice of the Faith)?

If the answer is negative in any category, then the situation will have to be clarified and/or corrected before setting the wedding date. There are several typical scenarios to consider from this point.

If one of the parties to a marriage has a previous marriage bond, then it must be investigated to establish if the party is free to marry now. This includes any previous marriage, whether it was celebrated in a Catholic Church or not.

The person may have to go through the so-called, “annulment process.” A wedding date cannot be set until the process has concluded and a decree of nullity has been granted.

The “annulment process” is conducted by a diocesan tribunal that is competent to conduct the investigation. Did a sacramental or natural marital bond exist between the parties at the moment of the exchange of consent? It does not make a judgment about any other aspects of what the parties viewed as a marriage. For example, if a decree of nullity is granted, any children of the parties are not viewed as being “illegitimate.”

I want to underscore that this principle also applies to a non-Catholic party to a prospective marriage. It does not matter whether he or she was married to another non-Catholic party in a non-Catholic ceremony. Remember my earlier comment about understanding the permanence of the marital bond as part of the “natural law,” which applies to every human being regardless of his or her religious affiliation.

The Catholic Church has two concerns. First, does the Catholic intend to remain in communion with the Church? This is not an insignificant question. He or she was incorporated into the Church when baptized. Second, in light of the Catholic understanding of marriage, will the Catholic make a sincere effort to baptize and raise his or her children as Catholics?

The Catholic party is asked to make a commitment to positively address these concerns, which is stated as follows:

I reaffirm my faith in Jesus Christ and with God’s help intend to continue living that faith in the Catholic Church. I promise to do all in my power to share the faith I have received with our children by having them baptized and reared as Catholics.²

The non-Catholic party is informed about the commitment of the Catholic party. He or she is not required to make the same commitment. If the Catholic party makes this commitment, then the parish will request the diocesan bishop to grant permission for a marriage of “mixed religion.”

Regarding the second commitment, consider the phrase, “all in my power.” The Catholic party should make a sincere effort to work things out with his or her intended spouse. What is not acceptable is to wait until the child can make a decision. Parents do not draw this conclusion regarding other issues of child rearing. It is also not acceptable to “split” the religious ceremonies for the child (e.g., baptism in the Catholic Church and Holy Communion elsewhere).

This can be a delicate matter for the couple. In the final analysis, the indissolubility of the marriage and the stability of family life are the paramount concerns. Couples intending to marry in the Catholic Church should not hesitate to talk about these matters with their parish priest or deacon.

Note that the Catholic Church does not permit a couple to have two wedding services (i.e., in the respective churches of each party). The exchange of marital consent must take place in one worship service, according to one ritual, and is received by one minister.

(1.) Marriage between two Catholics
Marriage must be celebrated according to canonical form, usually within the context of Holy Mass. It must be celebrated in a church building because it is the consecrated place where the People of God worship.

(2.) Marriage between a Catholic and another baptized person

Marriage must be celebrated according to canonical form in a church building, outside the context of Holy Mass. If the non-Catholic party would like his or her minister to participate in the Catholic liturgy, there are some options to consider (e.g., proclaim a Scripture lesson or offer a blessing). However, only the Catholic cleric receives the exchange of vows.

If the couple wants to be married in the church of the non-Catholic party, the Catholic party still makes the aforementioned commitment. The couple continues to participate in the Catholic marriage preparation process. The parish will request the diocesan bishop for the couple to be dispensed from canonical form. If the dispensation is granted, then the presence of a Catholic cleric is not required at the non-Catholic ceremony. However, the Catholic party may desire it. In this case, only the minister of the non-Catholic party may receive the exchange of marital consent.

Either way, the parish will request the diocesan bishop for permission for a marriage of “mixed religion.”

(3.) Marriage between a Catholic and a person who is not baptized

This category includes Catholics who want to marry someone who is not a Christian. However, it may include Catholics who want to marry someone who professes to be a Christian but is not baptized. Baptism is not practiced in some denominations.

A Catholic is still bound to be married according to canonical form, and it will be outside the context of Holy Mass. There could be some options for a minister to participate in the Catholic ceremony. However, only the Catholic cleric receives the exchange of marital consent.

If the couple wants to be dispensed from canonical form in order to be married before a minister of the non-Catholic party, the conditions mentioned in the previous section apply. The wedding should occur in a sacred space. A couple would not be permitted to marry before a justice of the peace.

Either way, the parish will request the diocesan bishop for a dispensation of the impediment of “disparity of cult (or worship).”

(4) All must participate in a marriage preparation program.

Regardless of the scenario, the couple is required to participate in a marriage preparation program led by members of the clergy and trained married couples as mentors or teachers. My experience as a parish priest and university chaplain shows that many couples have not sufficiently discussed important matters prior to marriage (e.g., role of faith, rearing of children, involvement of families, finances, etc.). The preparation program helps to facilitate these conversations.


Togther considerations but space prevents further examination here. The purpose of this article is to provide basic information for Catholic Christians who want to get married. Further information is available from local parish clergy or the diocesan chancery.

Rev. Raymond L. Harris, Jr. was ordained a priest of the Archdiocese of Baltimore in 1994. He is studying for a licentiate in canon law at The Catholic University of America in Washington, D.C.

¹. The canons are quoted from: Codex Iuris Canonici auctoritate Ioannis Pauli PP. II promulgatus. Vatican City: Libreria Editrice Vaticana, 1983. English translation from Code of Canon Law, Latin-English Edition: New English Translation. (Washington, D.C.: Canon Law Society of America, 1998).

². Apostolic Letter on Mixed Marriages, no. 7; Statement on the Implementation of the Apostolic Letter on Mixed Marriages, National Conference of Catholic Bishops (Washington, D.C.: USCC Office of Publishing and Promotion Services, 1971).

Reprinted with permission.