Accommodation, Avoidance and Submission: How the Interpretation of Biblical Submission as the Low-Self Conflict Modes Affects the Christian Marriage Relationship (original) (raw)
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The paper examined love and submission within the framework of the Pauline corpus in Ephesians 5:22-33 with the aim of ensuring family security in marriage. It looked at certain ingredients that are otherwise needed for both effective and smooth marital relationships in the home. This did not underscore the fact that there could be challenges around the home. Bearing in mind the patriarchal nature of the African society wherein submission is commanded and sometimes not earned. It adopted phenomenological and exegetical approaches. It discovered that having known Christ, the principal rules should be derived from the Bible to guide our homes under His leadership. Findings from the study reveal that certain rules are made subservient in the home such as Gender and sex roles, patriarchal tradition, and sex preference. The study recommends that submission and love are the two key ingredients that make blissful marriages.
Religious Faith and Transformational Processes in Marriage
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Leading scholars of marital processes strongly recommend supplementing the current focus on marital conflict to include research on transformative processes. This qualitative study examines the connection between religion and the transformative processes of commitment and coping in marriage. The sample for this study includes 184 married couples ( N = 368 individuals), making it far larger than most in-depth, qualitative interview-based studies.
Types of Religiousness and Marital Relationships
2011
Types of Religiousness and Marital Relationships Toshi Shichida School of Family Life, BYU Master of Science The relationship between two types of religiousness (progressive and orthodox) and marital relationships was investigated using qualitative data from a sample of 26 Christian couples (13 progressive and 39 orthodox individuals) from California and New England. The focus of the study was individuals’ frameworks of values and goals (moral order) and the ontological views behind them. Text analysis, t-tests for between-group differences of coded results, and phenomenological analysis were used. Results indicated that couples in the progressive group had Non-transcendent Selfhood as a basic moral order and engaged in mutual loving-kindness to respect and care for each other primarily in the form of a horizontal marital relationship. The couples in the orthodox group had Transcendent God Primacy as a basic moral order and, in addition to loving-kindness (horizontal relationship) t...
Spouse's Religious Commitment and Marital Quality: Clarifying the Role of Gender
Objective. Research on religion and marriage consistently finds a positive association between spousal religious commitment and more positive marital outcomes. But findings regarding the moderating influence of gender on this relationship have been mixed. This article clarifies whether returns to marital quality from having a devout spouse are greater for married women or men. Method. Drawing on data from the nationally representative 2006 Portraits of American Life Study, and utilizing 12 different measures of marital quality, I estimate ordinary least squares (OLS) and logistic regression models to test my hypotheses. Results. In analyses of the full sample, spouse's religious commitment generally predicts positive marital outcomes, net of controls for respondents' gender as well as their religious and sociodemographic characteristics. However, when models are estimated for women and men separately, the returns to marital quality from having a religiously committed spouse are much stronger and more consistent for women than for men. Conclusions. Findings suggest that, ceteris paribus, having a spouse who is more religious predicts positive marriage outcomes, but women benefit from having a religiously committed spouse more than men do. Possible explanations are discussed.
Marital Aspects of Religious Life
In religious life members live in community, permanently vowing the evangelical counsels of poverty, chastity, and obedience. In marriage, a man and woman exchange vows and consent, permanently committing to both the ends of having and educating children, and supporting one another (Cahall 2014, 104-105). Both of these commitments are community-based and lifelong, yet while marriage is an "intimate partnership of life and love" (GS 48), religious life "derives from the mystery of the Church," that it may "show forth Christ and acknowledge herself to be the Savior's bride. Religious life in its various forms is called to signify the very charity of God in the language of our time" (CCC 926). It is therefore apparent that while religious life is not the same thing as holy matrimony, it nonetheless represents an equivalently allencompassing commitment, even a "marriage" in verisimilitude. What follows then offers context and reflection on different marital aspects of religious life, that it may be better understood as a marital commitment in its own right. First I refer to scripture, in which the bases for each commitment are rooted. In a Christian context, marriage is by far the elder, described in Genesis 2:21-25:
Religion mediated by commit and inequality on marital quality
A growing body of evidence documents positive contribution of religious and spiritual involvement (religiousness) to marital quality (MQ). Yet, historically religion produces inequality via traditionalism in household labor that limits the wife’s access to economic, educational, and social resources thus supposedly negatively affects MQ. To that end using the relational spirituality framework the purpose of this study was to examine a model assessing the effects of spouses’ religiousness on MQ as mediated by the intervening variables of commitment (as positive) and equality (as negative). Several small to medium sizes direct, indirect, and total effects were found to explain the relationships under investigation. Seven hypothesis testing results revealed that effects of religiousness on MQ are mediated by commitment positively for both seses, it did not have a meaningful mediation effect by equality neither for men or women, suggesting that not equality, but other processes explain variability in individual levels of MQ. Therapists, social workers, and clergy working with couples may benefit from educating their clients about how effects of religious participation may influence marital relationship quality.
Uniting and dividing influences of religion in marriage among highly religious couples
Psychology of Religion and Spirituality, 2019
Previous research has suggested that religion can be both helpful and harmful. However, much of the research on religion and families has employed relatively simple, distal measures of religion and has focused on predominantly only one side of the dualistic nature of religion. Drawing upon interviews with 198 religious couples (N ϭ 396 individuals), the purpose of this study was to better understand how religion can have both a unifying and a dividing influence on marital relationships. Three overarching themes, accompanied by supporting primary qualitative data from participants, are presented. These themes include (a) how religious beliefs unite and divide marriages, (b) how religious practices unite and divide marriages, and (c) how religious communities unite and divide marriages. For the couples in this study, religion was most commonly identified as a unifying influence. However, it was also identified as having a dividing influence, including when principles were misapplied or done in excess or when ideas regarding religious beliefs, practices, and community were not shared between spouses. Implications and considerations for future research are offered.
IBADAN JOURNAL OF THE SOCIAL SCIENCES
In this study, the effects of religiousity, gender and personality traits as predictors of marital satisfaction among married Christian couples were examined. The purpose of the study was to examine whether religiousity, gender and personality traits have a relationship with marital satisfaction among married Christian couples. A total number of 214 married couples, 55 males (25.70%) and 159 females (74.30%) with mean age 39.37 years and standard deviation of 9.6 years participated in the study. Three scales were used for data collection; Religious Affiliation Scale (RAS) developed by Omoluabi (1995), Big five Inventory Developed (BFI) by Oliver (1991) and Index of Marital Satisfaction (IMS) developed by Hudson (1982). Pearson Product Moment Correlation Coefficient and Multiple Regression Analysis were deployed for data management. Results of Multiple Regression analysis reveal that the study model significantly predicted marital satisfaction. ANOVA summary (F-ratio) shows that the ...
Marital Well-being and Religiousness as Mediated by Relational Virtue and Equality
Journal of Marriage and Family, 2013
This study investigated religiousness and couple well-being as mediated by relational virtue and equality. Relational spiritual framework theory posits that religiousness is associated with couple well-being through relational virtues (e.g., forgiveness, commitment, and sacrifice). Theories of relational inequality postulate that religion decreases couple well-being and indirectly lessens couple well-being. Data from a 3-year longitudinal community sample of 354 married couples were used. The authors found that religiousness's relationship to couple wellbeing was fully mediated by relational virtue but was not connected to relational inequality. They also found that relational inequality was associated with women's conflict, men's conflict, and marital instability. They did not find that higher religiousness benefits marital outcomes directly. Although these findings do not support the idea that religious activities are directly associated with stronger relationships, the data did show that religiousness can contribute to expressed relational virtue, and relational virtue in turn is associated with marital well-being.