Introduction: reflections on the current status and future of Christian marriages.
Ripley, Jennifer S.
This article is the Editor's introduction to the special issue
of the journal of Psychology and Theology on Current Issues in Christian
Marriages. The current literature on religious marriages are used to
understand the materials discussed in this journal issue. Future
directions for the development of the scholarly basis and community
interventions for Christian marriages are introduced.
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If you've stepped into a local Christian bookstore lately and
looked for a book on Christian marriage, you likely found a plethora of
self-help materials from a variety of authors. Not only are self-help
books available, but most cities in the United States have regular
marriage enrichment courses that couples can join at local churches or
community groups. With marriages struggling in large numbers, resources
for improving or "saving" a marriage are extensive,
particularly for Christian couples. The enthusiasm for prevention and
interventions in marriages are broad-based and largely occur within
church community contexts.
For this special issue seven experts in Christian marriages were
invited to submit answers from their extensive experiences with
marriages along with three submitted articles on the topic of Christian
marriage. The experts come from a variety of backgrounds offering us
diverse perspectives on the problems and future of Christian marriages.
The perspective of empirical researchers are discussed by Scott Stanley,
Walter Schumm and Everett Worthington, Jr. Each of these are
University-based researchers actively involved in contributing to the
scholarship on religious marriages. Scott Stanley and Everett
Worthington Jr. also have created Christian approaches to marital
interventions that have had some empirical investigation (Stanley et al,
2001; Worthington et at., 1997). In contrast, Michael and Harriet
McManus speak from their extensive ministry experiences on the front
lines of Christian marriage intervention through the Marriage Savers
program. Several experts have contributed significant books and theories
of Christian marital interventions. Les and Leslie Parrotts'
"Saving Your Marriage Before It Starts" (SYMBIS) program has
been widely used among churches and Christian engaged and newlywed
couples. Tim Clinton contributes to the field through his authorship of
books and directorship of the American Association of Christian
Counselors, which has a strong commitment towards supporting marriages.
Finally, Keith Edwards offers his expertise in many years of training
future marital therapists as a professor at Biola University.
Current Research on Religious Marriages
The current literature on religious marriages, and Christian
marriages in particular, is sparse with almost no replication. The
scholarly basis for the enthusiastic marital interventions borrows
almost completely from the research on non-religious marriages. There
have been several beacons of hope to increase scholarly production such
as the special issue of the Journal of Family Psychology on religious
marriages in 2001 which introduced several high-quality studies of
religion and marriage, and the introduction of Marriage and Family: A
Christian journal in 1997 specifically targeting Christian marriages.
However, overall the production of scholarship on religious marriages is
not increasing as a survey of articles on religious marriages from
1991-2001 found (Ripley et al., 2002).
Does religiosity matter in marriage? The current literature on this
topic is limited to a sparse and scattered collection of studies. In a
review of the literature on Christian marriages, Ripley and Worthington
(1998) found a small amount of literature on the topic of religious
marriages in general but little to no research investigating what
processes or aspects of the Christian faith might be protective of
marriage. In addition, religious marital interventions had no empirical
testing or basis. Since then, only a small handful of studies have
investigated religious marital interventions with varying methodology
(Ripley, Parrott, Worthington, Parrott, & Smith, 2000; Stanley et
al., 2001).
Sullivan (2001) proposed that while some relationship between
religiosity and marital outcomes does exist, theory is lacking to
explain what processes are creating this relationship. In addition,
methodological rigor for the studies is sorely lacking. The Sullivan
(2001) longitudinal study methodologically forged well ahead of other
studies finding that religiosity does have specific effects on some
aspects of marriages, especially attitudes towards divorce, seeking help
especially through religious interventions, and general commitment.
However, their simple 4-item measure of religiosity was a weak predictor
of marital outcomes as measured by the Marital Adjustment Test (MAT;
Locke & Wallace, 1959) and the Specific Affect Coding System (SPAFF;
see Gottman & Krokoff, 1989). Although religiosity was a weak
predictor, not contributing significantly to the variance of marital
outcome, the importance of neuroticism as a moderating variable,
particularly for husbands, was a strong finding that is important for
researchers. Her study continues to be limited by a simple measure of
religiosity and a broad-based sample rather than a sampling from
religious marriages.
Sullivan's (2001) study in combination with other studies of
religiosity and marriage have shown persistent enigmatic results. One
study showed religious behaviors such as conjoint church attendance to
be predictive of good marital outcomes (Wilson & Musick, 1996).
Other studies showed belief in the sacred nature of marriage (Mahoney et
al., 1999) and religiosity tended to correlate with marital stability
(White & Booth, 1991). However, two longitudinal studies with good
methodological standards have found little to no relationship among
these variables (Booth, Johnson, Branaman, & Sica, 1995; Sullivan,
2001).
The guest authors in this special issue have commented on a variety
of issues related to religiosity and marital outcomes. Their
contributions are varied from concerns about pre-marital cohabitation to
societal changes such as the lengthening of life to a lack of spiritual
transformation in the lives of Christians. These experts propose many
intriguing ideas specifically from the Christian perspective. The status
of the field is that scholars in religious marriages are needed to share
ideas such as those shared in this special issue to create hypotheses
towards a model of understanding what is different about religious or
Christian marriages. Are Christian beliefs and practices protective of
marriages? Are there any beliefs or practices that are harmful to
marriage? Relating back to the plethora of interventions for Christian
marriages, what beliefs and practices can be improved through marital
interventions that will make religious marriages more durable? This is
the holy grail of the study of religious marriages that is still
untested, waiting for energetic researchers to discover.
What should be done now for Christian marriages?
Clinicians and community interventionists may be discouraged by
these results, concerned that their work is essentially a "shot in
the dark" when it comes to effectively working with Christian
couples. The guest experts in this special issue make specific
recommendations to the government and church communities on what should
be done at this time. The recommendations of experts in the field is
important as it is the current basis of interventions. However, it is
hoped that many of these recommendations will be tested to discover what
circumstances and what types of couples might most benefit from their
suggestions for interventions. The current interest of the Federal
government in partnering with religious community groups to provide
services coupled with their interest in encouraging durable marriages
may be one key component. However, religious communities and groups
could also invest in creating strong and effective marriage outreach
programs, and in supporting the type of research necessary to
significantly strengthen the mission of good scholarship in Christian
marriages. Religious marriage initiatives should consider spending a
portion of their resources on research, partnering with researchers who
can evaluate their work. In addition to the suggestions offered by the
seven authors, included are additional recommendations I would like to
propose that must be done to further the study of Christian marriages in
the coming decade.
Basic research. There is a need for several lines of basic research
investigating what Christian beliefs, behaviors, community norms and
processes are protective of or detrimental to marriage. This research
must use good measures of religiosity, operationalize the aspects of
Christian marriages to be studied, and use the latest techniques in
marital outcomes, particularly physiological and observational measures
of marriages. The following may be rich areas of basic research: the
belief that marriage is sacred; the belief that one's commitment to
marriage is larger than to one's spouse but also to one's God
and Christian community; covenantal beliefs about marriage; the impact
of prayers and spiritual disciplines on marriages; the influence of
involvement in a church community as supportive of marriage; pastoral
and ministry-related teaching on marriages within a community; community
norms of sexual exclusivity within marriage; and religious rituals
relevant to marriage and family life. Other factors are likely rich for
investigation as well.
Program evaluation. Researchers and interventionists should partner
to create programs of outcome research on popular Christian
interventions with increasing methodological rigor. This would move many
widely popular programs such as Christian PREP and SYMBIS to rise in
scholarly respect beyond the small amount of research performed thus
far. In particular, longitudinal research to investigate issues of
prevention and relapse is needed. This type of research would require
some commitment from the Christian individuals or communities to
resource this type of research.
Communication between the front line and scholars. One gap in the
field is a lack of communication of current findings on marriage to
community and church-based groups. The gap between researchers and the
front lines of intervention is a common problem but becomes more
difficult with this area of study. Those with scientific training and
those with resources and a heart for service have the opportunity to
partner and make a long-standing difference that can benefit Christian
marriages for years to come. The typical marital interventionist is
often a minister or lay person who is charismatic and gifted. If
research and clinical experts can pair with these interventionist in a
strong coalition the efficacy of community outreach efforts can be
greatly influenced. Conferences such as the American Association of
Christian Counselors which attracts many clergy and lay-helpers and the
yearly Smart Marriages conference have the potential to be places where
this type of exchange can happen. Further on-going efforts are
important.
Training effective marriage interventionists. There is a need for
strong training in marital intervention in Christian colleges,
seminaries and Christian mental health programs. It is not uncommon for
those in ministry to feel overwhelmed by the difficulty of marital
counseling or prevention work. Yet those with marital problems are
highly likely to seek help from Christian leaders. In addition, with the
commitment towards marriage and family that the Christian religion
holds, excellence in the training of Christian mental health
professionals is extremely important. The community leaders and mental
health professionals are both the preventive force and safety net for
marriages today.
CONCLUSIONS
In conclusion, this area of study and intervention is rich with
opportunity. There are innumerable directions that aspiring researchers,
program developers, and local interventionists can take to make a
difference in supporting religious and specifically Christian marriages.
Not only that, but religious institutions are often ideal places for
cost-effective marital interventions for broad-based communities.
Marriage as an institution has faced challenges throughout history,
from polygamy in the Old Testament era, to the challenges faced by
teenage marriages through most of history, to the current sociological
challenges in the Western culture. In particular, the clash between
Western values and other cultures around the world has created increased
strain on marriages around the world. There is a mission for the
Christian community in this area of outreach that must be met with
excellence. The authors in this special issue have blazed a trail of
excellence that others can follow to complete this mission. I hope that
their words will inspire readers to take up this mission wherever they
are.
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AUTHOR
RIPLEY, JENNIFER S.: Address: Regent University, 1000 Regent
University Dr, CRB 171, Virginia Beach, VA 23464. Title: Associate
Professor of Psychology. Degrees: BA, Nyack College; MS, PhD, Virginia
Commonsealth Univesity. Specializations: Marriage Values and
Intrventions, Forgiveness, Group therapy, Technology in teaching.
Correspondence concerning this article may be sent to Jennifer S.
Ripley, PhD, Regent University PsyD Program, 1000 Regent University
Drive, Virginia Beach, VA 23464. Email: jennrip@regent.edu