I. Introduction

The married state of a cleric is not merely a personal matter. Within the apostolic tradition — particularly for those ordained to Holy Orders — marriage is a public extension of the cleric’s vocation, subject to ecclesial discernment and guidance. The Church must safeguard the sanctity and stability of its apostolic servants by ensuring that any marital relationship strengthens rather than undermines the spiritual office to which the cleric has been entrusted.

This decretal, therefore, provides clear criteria for evaluating the suitability of a cleric's spouse, both before and during marriage, as well as identifying risk factors that may warrant ecclesial intervention. It applies to all clerical ranks but recognizes the heightened symbolic and public weight carried by bishops and cardinals.

II. The Cleric’s First Marriage: The Church

By ordination, a cleric becomes mystically joined to the Church. This bond must remain primary and unshakable. A spouse must not only accept this reality — she must reverence it. This is an extension of the fact that, in a Christian marriage, God must be first.

The marriage of a cleric is therefore not simply sacramental in the domestic sense, but representational in the ecclesiastical sense. The spouse participates, directly or indirectly, in the public witness, discipline, and decorum of the Church. Her actions, words, beliefs, and associations reflect upon the cleric’s integrity and thus upon the Church herself.

III. Characteristics of a Suitable Clerical Spouse

A spouse is suitable when she:

Is a professed Christian.
Holds the Church in esteem, even if not a communicant member.
Understands and respects her husband’s ordination vows, schedule, liturgical life, and ecclesiastical authority
Presents herself with discretion and dignity, avoiding controversial public behaviors or speech
Does not attempt to control theological positions or ecclesial affiliations
Demonstrates supportive neutrality if personal beliefs differ on matters outside defined dogma

For bishops, the standards are even more stringent. The spouse must be fully capable of carrying herself in a manner that does not detract from or distract the dignity of the episcopal office.

IV. Matters of Concern that Require Immediate Ecclesial Discernment

The following signs of warning are among those that indicate that a cleric's marriage may be compromising his sacred office:

Spousal hostility toward the Church, liturgy, or other clergy
Public embarrassment or scandal originating from the spouse
The spouse mocking or diminishing the cleric’s sacred title or those of any other cleric of the Church
Attempts to redirect theology, public statements, or policy by emotional or social manipulation
Ideological militancy, particularly in areas where Church tradition is clear (e.g., ordination, morality, ecumenical boundaries)
Pressuring the cleric to resign, alter office, or step back from public ministry
Interference from the spouse’s family that introduces tension, manipulation, or doctrinal hostility

V. Recommended Responses and Procedures

Depending on the severity, one or more of the following actions may be taken by appropriate ecclesiastical authority, being first the cleric’s jurisdictional bishop or higher authority if necessary:

Delay or deny clerical elevation or ordination if spousal alignment with the Church is unclear or unfit
Require spiritual counseling or theological instruction for the spouse
Assign reduced public responsibilities to the cleric until marriage stability is confirmed
Initiate confidential curial review in cases where the marriage threatens the Church’s public integrity

If all pastoral measures fail, the bishop or the Holy Apostolic See may deem the cleric temporarily or permanently unsuited for ecclesiastical service.

VI. The Extra Burden of Higher Clerics

For bishops and other higher clergy, any spousal instability is magnified, because their life is not only public, but symbolic. A bishop’s wife who causes confusion or contradicts tradition may cause irreparable damage to public trust and sacred continuity.
The Church must be willing to suspend, transfer, or release a bishop whose marriage undermines the dignity of his office. This is not cruelty — it is pastoral discipline in defense of the flock.

VII. Conclusion

A cleric’s marriage should be a sanctuary. A bishop’s marriage should be a cathedral. If either becomes a battleground, the Church must intervene to protect the altar.
Ecclesiastical leadership must show both compassion and clarity when discerning clerical marriages. The stakes are eternal, not just interpersonal.