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Defending Families Against Forced No-Fault Divorce
Ask your priest to adamantly correct those seeking divorce, or profiting from divorce to STOP
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Bring it to your priest and ask him to support indissolubility of marriage with his actions.
The Pope
As vicar of Christ tells us all, those who want to be divorced because they just don't "feel" the love anymore are to persevere, and not separate.
        "Today's strongly secularized mentality tends to affirm the human values of the institution of the family while detaching them from religious values and proclaiming them as fully independent of God. Influenced as it is by models of life that are too often presented by the mass-media, today's mentality asks, 'Why must one spouse always be faithful to the other?' and this question is transformed into an existential doubt in situations of crisis. Marital difficulties can take various forms, but in the end they all amount to a problem of love. For this reason, the preceding question can be reformulated in this way:  why it is always necessary to love the other spouse even when so many apparently justifying reasons, would lead one to leave?
        "Many replies can be given; among them the very powerful ones are the good of the children and the good of the entire society, but the most fundamental reply comes through the recognition of the objectivity of being spouses, seen as a reciprocal gift, made possible and guaranteed by God himself. The ultimate reason, therefore, for the duty of faithful love is none other than what is the basis of the divine covenant with the human person: Godis faithful. To make possible the fidelity of heart to one's spouse, even in the hardest cases, one must have recourse to God in the certainty of receiving assistance. The way of mutual fidelity passes, moreover, through an openness to Christ's charity, which 'bears all things, believes all things, hopes all things, endures all things' (I Cor 13,7). In every marriage the mystery of redemption becomes present, brought about by a real participation in the Cross of the Saviour, accepting the Christian paradox that joins happiness with the bearing of suffering in the spirit of faith."     (Address of John Paul  II to the Prelate Auditors, Officials and Advocates of the Tribunal of the Roman Rota, January 30, 2003; Section 5 paragraph 2;  http://www.vatican.va/holy_father/john_paul_ii/speeches/2003/january/documents/hf_jp-ii_spe_20030130_roman-rota_en.html )

The code of canon law
specifies the limited reasons in which separation is justified
Can. 1153 --- § 1. A spouse who occasions grave danger of soul or body to the other or to the children, or otherwise makes the common life unduly difficult, provides the other spouse with a lawful reason to leave, either by a decree of the local Ordinary or, if there is danger in delay, even on his or her own authority.
§ 2. In all cases, when the reason for separation ceases, the common conjugal life is to be restored unless otherwise provided by ecclesiastical authority

President of the Pontifical Council of Legislative Texts
Recommends commentary that explains when it is a  NOT a good idea to be separateed
     Blameless, unhappy situations not only fail to constitute reason for suspension of the right and obligation to common life in its sense of solidarity and of sharing, but they also represent cases in which one of the ends of marriage, mutual assistance, must manifest itself in all its width and depth. It is not is the hands of the spouse nor in the power of human judges to suspend an obligation of natural law which has been imposed not only for favorable times, but also for the difficult and painful circumstances of life, when help is most needed from the person who is of the same flesh as the one suffering the misfortune ("[...] to have and to hold, from this day forward, for better, for worse, for richer, for poorer, in sickness and in health [...]" Rite of Marriage 25).  (Full excerpts below) (Code of Canon Law Annotated, Midwest Theological Forum, page 1324 ISBN 1-890177-44-X) http://www.marysadvocates.org/Herranz1153.html

Recommends commentary that explains one needs bishops' authorization to ensure civil divorce will be morally acceptable
     Paragraphs 2 and 3 [canon 1692] consider some cases where the spouses, after obtaining authorization from the diocesan bishop of their place of domicile, bring their case before the civil forum.  Since divorce laws have proliferated in many countries, the need to request the diocesan bishop's authorization is a necessary precaution, which prevents the fostering of [civil (transcriber's note)] trials whose judgments violate precepts of divine law, to the detriment of the spouses and with the risk of scandal to others. (Full excerpts below) (Code of Canon Law Annotated, Midwest Theological Forum, page 1324 ISBN 1-890177-44-X)  http://www.marysadvocates.org/Herranz.html

Article published in Catholic Exchange.com explains when separation or divorce is justified
No-Fault Divorce Procedures Destroy Families: How the Catholic Church Can Stand up and Speak out 1/20/05
     By divine design, a married man and woman have obligated themselves to live together, and authoritative Church teaching lists offenses which justify separation: adultery, physical abuse, spiritual abuse, and making life unduly difficult (Woywood, Ayrinhac, Augustine, Ivars, Madero). The intended meaning of these terms is explained in commentary recommended by the current president of the Pontifical Council of Legislative Texts in the Roman Curia (Odegaard). Spiritual abuse is when it becomes impossible for an innocent spouse or children to practice their faith. Unduly difficult means abuse is seriously grave such that it makes common life dangerous for the spouse or children; it must be repeated, and can only be prevented by separation (Ivars 1585). Arguing is not a reason to separate. Disappointment caused by receiving less emotional gratification from marriage than expected is not a good reason either. According to canon law, in all cases, except for adultery, both parties are obligated to work to mature, to eliminate the cause for separation and to reconcile their marriage — for their own good and the good of the children. If one refuses, he or she is likely abandoning a marriage, which is a malicious, unacceptable choice (Ivars 1585). Those who separate without good reason per se are not worthy of absolution unless they resume cohabitation (Ayrinhac 335).  http://www.catholicexchange.com/vm/index.asp?vm_id=97&art_id=27070

Pope tells priests to promote and support indissolubiliy with actions
     (sec 5) One cannot give in to the divorce mentality:  confidence in the natural and supernatural gifts of God to man prevents that. Pastoral activity must support and promote indissolubility. The doctrinal aspects should be transmitted, clarified and defended, but even more important are consistent actions. Whenever a couple is going through difficulties, the sympathy of Pastors, and of the other faithful must be combined with clarity and fortitude in remembering that conjugal love is the way to work out a positive solution to their crisis. Given that God has united them by means of an indissoluble bond, the husband and wife by utilizing all their human resources, together with good will, and by, above all, confiding in the assistance of divine grace, can and should emerge from their moments of crisis renewed and strengthened.  Pope's address to the Roman Rota, Jan 28, 2002

Pope tells lawyers they must not cooperate with immoral divorce
     (sec 9) On the other hand, professionals in the field of civil law should avoid being personally involved in anything that might imply a cooperation with divorce. For judges this may prove difficult, since the legal order does not recognize a conscientious objection to exempt them from giving sentence.
     For grave and proportionate motives they may therefore act in accord with the traditional principles of material cooperation. But they too must seek effective means to encourage marital unions, especially through a wisely handled work of reconciliation.
     Lawyers, as independent professionals, should always decline the use of their profession for an end that is contrary to justice, as is divorce. They can only cooperate in this kind of activity when, in the intention of the client, it is not directed to the break-up of the marriage, but to the securing of other legitimate effects that can only be obtained through such a judicial process in the established legal order (cf. Catechism of the Catholic Church, n. 2383). In this way, with their work of assisting and reconciling persons who are going through a marital crises, lawyers truly serve the rights of the person and avoid becoming mere technicians at the service of any interest whatever.  Pope's address to the Roman Rota, Jan 28, 2002
http://www.vatican.va/holy_father/john_paul_ii/speeches/2002/january/documents/hf_jp-ii_spe_20020128_roman-rota_en.html