Gregory Hemingway Middle years What happened in his middle years? In the course of his first four marriages, Gregory Hemingway had eight children: Do we know why he had so many marriages? Gregory's fourth marriage, to Ida Mae Galliher, ended in divorce in 1995 after three years, though they continued to live together and remarried in 1997.
Why did they divorce?
Why did Hemingway and Ida Mae Galliher divorce?
In the course of his first four marriages, Gregory Hemingway had eight children: Patrick, Edward, Sean, Brendan, Vanessa, Maria, John, and Lorian. One of his marriages, to Valerie Danby-Smith, Ernest Hemingway's secretary, lasted almost 20 years. Gregory's fourth marriage, to Ida Mae Galliher, ended in divorce in 1995 after three years, though they continued to live together and remarried in 1997. In 1972, Maia Rodman, Hemingway's childhood tennis coach and a family friend who had fallen in love with him, dedicated her book The Life and Death of a Brave Bull to Gregory. He practiced medicine in the 1970s and 1980s, first in New York and then as a rural family doctor in Montana, first in Fort Benton and later as the medical officer for Garfield County, based in Jordan, Montana. Interviewed there, he said: "When I smell the sagebrush or see the mountains, or a vast clean stream, I love those things. Some of my happiest memories of childhood were associated with the West." In 1988, authorities in Montana declined to renew Hemingway's medical license because of his alcoholism. Hemingway battled bipolar disorder, alcoholism, and drug abuse for many years. Hemingway and his brothers tried to protect their father's name and their inheritance by taking legal action to stop the popular local celebrations called "Hemingway Days" in Key West, Florida. In 1999, they collaborated in creating a business venture, Hemingway Ltd., to market the family name as "an up-scale lifestyle accessory brand". Their first venture created controversy by putting the Hemingway name on a line of shotguns. CANNOTANSWER
CANNOTANSWER
Colasterion (from the Greek word for "instrument of punishment" or "house of correction") was published by John Milton with his Tetrachordon on 4 March 1645. The tract is a response to an anonymous pamphlet attacking the first edition of The Doctrine and Discipline of Divorce. Milton makes no new arguments, but harshly takes to task the "trivial author".

Background

Milton married in Spring 1642, and shortly after, his wife Marie Powell, left him and returned to live with her mother. The legal statutes of England did not allow for Milton to apply for a divorce and he resorted to promoting the lawfulness of divorce. Although the laws did not change, he wrote four tracts on the topic of divorce, with The Doctrine and Discipline of Divorce as his first tract. The first tract was created during a time of humiliation, and Milton was motivated towards writing on the topic after reading the work of Martin Bucer on divorce. Although it is impossible to know why exactly Powell separated from Milton, it is possible that Powell's family, a strong royalist family, caused a political difference that was exacerbated by the English Civil War.

During the time of composing the tracts, Milton attempted to pursue another woman known only as Miss Davis, but this resulted in failure. He continued to pursue the topic until his wife returned to him and they were to reconcile. This reconciliation could have come in part from the failure of the royalists, including Powell's family, to prevail during the English Civil War and lacking justification to further distance themselves from Milton. According to George Thomason, an early collector of English Civil War tracts, Colasterion was published on 4 March 1645 along with Tetrachordon.

Tract
Colasterion is a personal response to the anonymous pamphlet An Answer to a Book, Intituled, The Doctrine and Discipline of Divorce, or, A Pleas for Ladies and Gentlewomen, and all other Married Women against Divorce (1644). The work contains many insults against the anonymous author, including "wind-egg", "Serving-man", and "conspicuous gull". In the tract, Milton promotes an idea of separation, and, in his situation, a separation from his previous wife.

Notes

References
 Miller, Leo. John Milton among the Polygamophiles. New York: Loewenthal Press, 1974.
 Milton, John. Complete Prose Works of John Milton Vol II ed. Don Wolfe. New Haven: Yale University Press, 1959.
 Patterson, Annabel. "Milton, Marriage and Divorce" in A Companion to Milton. Ed. Thomas Corns. Oxford: Blackwell Publishing, 2003.

Works by John Milton
1645 books The relationship between religion and divorce is complicated and varied. Different religions have different perceptions of divorce. Some religions accept divorce as a fact of life, while others only believe it is right under certain circumstances like adultery. Also, some religions allow remarriage after divorce, and others believe it is inherently wrong. This article attempts to summarize these viewpoints of major world religions and some important traditions regarding divorce in each faith.

Christianity

The great majority of Christian denominations affirm that marriage is intended as a lifelong covenant, but vary in their response to its dissolubility through divorce. The Catholic Church treats all consummated sacramental marriages as permanent during the life of the spouses, and therefore does not allow remarriage after a divorce if the other spouse still lives and the marriage has not been annulled. However, divorced Catholics are still welcome to participate fully in the life of the church so long as they have not remarried against church law, and the Catholic Church generally requires civil divorce or annulment procedures to have been completed before it will consider annulment cases. Annulment is not the same as divorce - it is a declaration that the marriage was never valid to begin with. Other Christian denominations, including the Eastern Orthodox Church and many Protestant churches, will allow both divorce and remarriage even with a surviving former spouse, at least under certain conditions. For example, the Allegheny Wesleyan Methodist Connection, in its 2014 Discipline, teaches:

In societies that practised Puritanism, divorce was allowed if one partner in the marriage was not completely satisfied with the other, and remarriage was also allowed. The Church of England also took an indissolublist line until 2002, when it agreed to allow a divorced person to remarry in church during a former spouse's lifetime under "exceptional circumstances."

Bible commentary on divorce comes primarily from the gospels of Matthew, Mark, Luke, and the epistles of Paul. Jesus taught on the subject of divorce in three of the Gospels, and Paul gives a rather extensive treatment of the subject in his First Epistle to the Corinthians chapter 7: "Let not the wife depart from her husband...let not the husband put away his wife" (1 Corinthians 7:10-11), but he also includes the Pauline privilege. He again alludes to his position on divorce in his Epistle to the Romans, albeit an allegory, when he states "For the woman which hath an husband is bound by the law to her husband so long as he liveth. . . . So then if, while her husband liveth, she be married to another man, she shall be called an adulteress" (Romans 7:2-3).

In ,  and , Jesus came into conflict with the Pharisees over divorce concerning their well-known controversy between Hillel and Shammai about —as evidenced in Nashim Gittin 9:10 of the Mishnah. Do Jesus’ answers to the Pharisees also pertain to Christians? Are Christians who adopt these teachings Judaizers? The differences in opinions about these questions usually arise over whether Jesus opposed the Law of Moses or just some of the viewpoints of the Pharisees, and whether Jesus just addressed a Jewish audience or expanded his audience to include Christians, for example "all nations" as in the Great Commission.

Since Deuteronomy 24:1-4 did not give Jewish women the right to directly initiate a divorce (See Agunah), did Jesus' answers "in the house" to his disciples expand the rights of women or did they merely acknowledge that some Jewish women, such as Herodias who divorced Herod Boethus, were wrongfully taking rights because Jewish women were being assimilated by other cultures? (See , .) In other words, did Jesus confine his remarks to the Pharisaical questions, and did he appeal to his own authority by refuting the oral authority of the Pharisees with the formula "You have heard...But I say to you" in ? Expressions used by Jesus such as "you have heard", "it hath been said", "it is written", "have you never read", "keep the commandments", "why do you break the commandments with your traditions?" and "what did Moses Command you?" seem to indicate that Jesus generally respected the Hebrew Bible and sometimes opposed Pharisaical Opinions. He was critical of the Pharisees.

Buddhism
Buddhism has no religious concept of marriage (see Buddhist view of marriage). In Buddhism, marriage is a secular affair, subject to local customs.

Islam

According to the Quran, marriage is intended to be unbounded in time, but when marital harmony cannot be attained, the Quran allows the spouses to bring the marriage to an end (2:231). Divorce in Islam can take a variety of forms, some initiated by the husband and some initiated by the wife. The main traditional legal categories are talaq (repudiation), khulʿ (mutual divorce), judicial divorce and oaths. The theory and practice of divorce in the Islamic world have varied according to time and place. Historically, the rules of divorce were governed by sharia, as interpreted by traditional Islamic jurisprudence, and they differed depending on the legal school. Historical practice sometimes diverged from legal theory. In modern times, as personal status (family) laws were codified, they generally remained "within the orbit of Islamic law", but control over the norms of divorce shifted from traditional jurists to the state.

Judaism
Judaism has always accepted divorce as a fact of life, though an unfortunate one. Judaism generally maintains that it is better for a couple to divorce than to remain together in a state of bitterness and strife. It is said that shalom bayit (domestic harmony) is a desirable state.

Legal procedures
In general, it is accepted that for a Jewish divorce to be effective the husband must hand to the wife, and not vice versa, a bill of divorce called a get, while witnesses observe. Although the get is mainly used as proof of the divorce, sometimes the wife will tear the get to signal the end of the marriage and to ensure it is not reused. However, from ancient times, the get was considered to be very important to show all those who needed to have proof that the woman was in fact free from the previous marriage and free to remarry. In Jewish law, besides other things, the consequences of a woman remarrying and having a child while still legally married to another is profound: the child would be a mamzer, an "estranged person" to be avoided. Also, the woman would be committing adultery should she remarry while still legally married to another. An enactment called Herem de-Rabbenu Gershom (the proscription of Gershom ben Judah, accepted universally throughout European Jewish communities), prohibited a husband from divorcing his wife against her will.

In halakha (Jewish law), divorce is an act of the parties to the marriage, which is different from the approach adopted by many other legal systems. That is, a Jewish divorce does not require a decree from a court. The function of the court, in the absence of agreement between the parties, is to decide whether the husband should be compelled to give the get or for the wife to accept the get. But, notwithstanding any such ruling, the parties remain married until such time as the husband actually delivers the get.

Jewish law, in effect, does not require proof or even an allegation of moral or other fault by either party. If both parties agree to a divorce and follow the prescribed procedure, then the court would not need to establish responsibility for the marriage break-down. In this sense it is a "no-fault" approach to divorce.

A woman who has been refused a get is typically referred to as an "agunah". Where pre-nuptial agreements are enforceable in civil courts, appropriate provisions may be made to compel the giving of the get by the husband in the event of a civil divorce being obtained. However, this approach has not been accepted universally, particularly by the Orthodox.

A wife can initiate a divorce process on several grounds (including lack of satisfaction in her sexual life). However, this right extends only so far as petitioning a court to force her husband to divorce her.

One part of the complex process of divorce in Judaism, is the creation of the get itself. The get is crafted with great care and responsibility in order to ensure that no mistakes create consequences in the future. For example, exactly twelve lines are written in permanent ink telling the names of both parties, place, and time of the divorce. Because of the danger of the birth of mamzerim if the process is not performed properly, and because divorce law is extraordinarily complex, the process is generally supervised by experts.

Philosophical approaches

From the philosophical and mystical point of view, divorce is a unique procedure of tremendous importance and complexity, because it nullifies the holiest of connections that can exist in the Universe (similar to a connection between a person and God).

In some Jewish mythologies, Adam had a wife before Eve named Lilith who left him. The earliest historically documentation of this legend appears in the 8th-10th centuries Alphabet of Ben Sira. Whether this particular tradition is older is not known.

Others

Wicca
The Wiccan equivalent of a divorce is described as a handparting. Wiccans traditionally see either a high priest or high priestess to discuss things out before a divorce. However a handfasting (marriage) that falls apart peacefully does not necessarily need a handparting.

Unitarian Universalism
In Unitarian Universalism, because they affirm the "right of conscience", divorce is allowed and should be a decision by the individual person and is seen as ending a rite of passage. Such divorces have sometimes taken the form of divorce rituals as far back as the 1960s. Divorces are largely seen as a life choice.

Hinduism
In Hinduism Divorce and Remarriage is allowed. Arthashastra which is one of the sastras in Hinduism says:

A woman, hating
her husband, can not dissolve her marriage with him against his
will. Nor can a man dissolve his marriage with his wife against her
will. But from mutual enmity, divorce may be obtained
(parasparam dveshánmokshah). If a man, apprehending danger
from his wife desires divorce (mokshamichhet), he shall return to
her whatever she was given (on the occasion of her marriage). If a
woman, under the apprehension of danger from her husband,
desires divorce, she shall forfeit her claim to her property

References 

http://www.bibleissues.org, https://web.archive.org/web/20091027092358/http://geocities.com/dcheddie/divorce1.html, http://students.eng.fiu.edu/~denver/divorce1.html

Further reading
 Amato, Paul R. and Alan Booth. A Generation at Risk: Growing Up in an Era of Family Upheaval. Harvard University Press, 1997.  and . Reviews and information at 
 Gallagher, Maggie. "The Abolition of Marriage." Regnery Publishing, 1996. .
 Lester, David. "Time-Series Versus Regional Correlates of Rates of Personal Violence." Death Studies 1993: 529–534.
 McLanahan, Sara and Gary Sandefur. Growing Up with a Single Parent; What Hurts, What Helps. Cambridge: Harvard University Press, 1994: 82.
 Morowitz, Harold J. "Hiding in the Hammond Report." Hospital Practice August 1975; 39.
 Office for National Statistics (UK). Mortality Statistics: Childhood, Infant and Perinatal, Review of the Registrar General on Deaths in England and Wales, 2000, Series DH3 33, 2002.
 U.S. Bureau of the Census. Marriage and Divorce. General US survey information. 
 U.S. Department of Health and Human Services. Survey of Divorce  (link obsolete).

Divorce
Divorce
Divorce The effects associated with divorce affect the couple’s children in both the short and the long term.  After divorce the couple often experience effects including, decreased levels of happiness, change in economic status, and emotional problems. The effects on children include academic, behavioral, and psychological problems.  Studies suggest that children from divorced families are more likely to exhibit such behavioral issues than those from non-divorced families.

Effect on children 
A longitudinal study by Judith Wallerstein reports long-term negative effects of divorce on children.

Linda Waite analyzed the relation between marriage, divorce and happiness using the National Survey of Family and Households and found that unhappily married families who had divorced were no happier than those who had stayed together. One broad-based study also shows that people have an easier time recovering after the death of a parent as opposed to a divorce. This study reported that children who lose a parent are usually able to attain the same level of happiness that they had before the death, whereas children of divorced parents often are not able to attain the same level of happiness that they had before the divorce.

A child affected by divorce at an early age will show effects later in life.  They may make premature transitions to adulthood such as leave home or parent their own child early. Recent authors have argued that a major cost to children comes long after: when they attempt to form stable marriages themselves.  Parental divorce leads a child to have lower trust in future relationships. Compared with children of always married parents, children of divorced parents have more positive attitudes towards divorce  and less favorable attitudes towards marriage.

The children of divorced parents have also been reported more likely to have behavioral problems than children of married parents and are more likely to suffer abuse than children in intact families.

In contrast to the usual negative views on marriage by children affected by it, Constance Ahrons, in We're Still Family: What Grown Children Have to Say About Their Parents' Divorce, interviewed 98 divorced families' children for numerous subjects found a few of the children saying, "I saw some of the things my parents did and know not to do that in my marriage and see the way they treated each other and know not to do that to my spouse and my children. I know [the divorce] has made me more committed to my husband and my children." In the book For Better or For Worse: Divorce Reconsidered, Mavis Hetherington reports that not all kids fare so badly, and that divorce can actually help children living in high-conflict homes such as those with domestic violence. A peaceful divorce has less of an impact on children than a contested divorce.

Contrary to some of the previous research, those with divorced parents were no more likely than those from intact families to regard divorce positively or to see it as an easy way of solving the problem of a failing marriage. Members of both groups felt that divorce should be avoided, but that it was also a necessary option when a relationship could not be rescued.

A 2015 article updated and confirmed the findings in a 2002 article in Clinical Child and Family Psychology Review. Both articles discuss a variety of health consequences for children of divorced parents. Studies have claimed that people who have been in divorced families have higher rates of alcoholism and other substance abuse compared to those who have never been divorced. Robert H. Coombs, Professor of Behavioral Sciences at UCLA, reviewed over 130 studies measuring how marital status affects personal well-being. Researchers have also shown that children of divorced or separated parents:

 Have higher rates of clinical depression – Family disruption and low socioeconomic status in early childhood increase the long-term risk for major depression.
 Seek formal psychiatric care at higher rates.
 In the case of men, are more likely to die by suicide and have lower life expectancies.
 Acute infectious diseases, digestive illnesses, parasitic diseases, respiratory illnesses, and severe injuries.
 Cancer – Married cancer patients are also more likely to recover than divorced ones.
 Stroke.  
 Heart problems. 
 Rheumatoid arthritis and osteoarthritis. 
 Increased risk of arthritis for children later in life.
Lower levels of the hormone oxytocin in adulthood.

Uncontested divorce 
An uncontested divorce is a divorce decree that neither party is fighting. Over 40% of American children will experience parental divorce or separation during their childhood. In a study of the effect of relocation after a divorce, researchers found that parents relocating far away from each other (with either both moving or one moving) has a long-term effect on children.  Researchers found major differences in divorced families in which one parent moved away from the child; the children (as college students) received less financial support from their parents compared with divorced families in which neither parent moved.  The children also felt more distress related to the divorce and did not feel a sense of emotional support from their parents. A parental divorce influences a child’s behavior in a negative manner that leads to anger, frustration, and depression. This negative behavior is cast outward in their academic and personal life. Relocating is defined as when a parent moves more than an hour away from their children. Children of divorces where both parents stayed close together did not have these negative effects.

See also
 Divorce
 Fear of commitment
 Cost of raising a child
 Single person

References 

Divorce