Is Marriage Hard? Difficulties and Rewards of Marriage

Christian Pure Team

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In this Article
In this Article

Summary

  • The Bible portrays marriage as a sacred union filled with joy and love, but also requiring perseverance, sacrifice, and faith through inevitable challenges.
  • Common struggles Christian couples face include communication issues, financial stress, intimacy problems, work-life balance, and differing views on parenting.
  • Faith provides a framework of forgiveness, purpose, prayer, and community support to help couples navigate hard times in marriage.
  • Spiritual growth fosters qualities like patience, empathy, and trust in God’s sovereignty, equipping couples to face difficulties with grace.

How does the Bible portray the realities and difficulties of marriage?

The Holy Scriptures provide us with a powerful understanding of the sanctity and the challenges of marriage. The Bible does not shy away from portraying the complexities and hardships that accompany this sacred union. In the book of Genesis, we see the first marriage between Adam and Eve, which, while initially marked by unity and mutual support, soon encounters the harsh realities of sin and its consequences (Genesis 3). This foundational story sets a precedent for the biblical acknowledgment that marriage, though holy, is often fraught with trials.

The Scriptures also recount the story of Abraham and Sarah, who faced decades of barrenness—a powerful source of anguish, especially in their cultural context where progeny were seen as a blessing from God (Genesis 15-21). Their story teaches us about the pain of unmet expectations within marriage, but also about the faithfulness of God to fulfill His promises, albeit often in His own timing.

The wisdom literature in the Bible, particularly the Book of Proverbs, offers practical advice on marriage. It speaks of the virtues of a loving spouse and the strife brought about by contentious relationships (Proverbs 5:18-19; 21:9, 19). These passages reflect the everyday experiences of married life, highlighting both its joys and its potential for conflict.

In the New Testament, the relationship between Christ and the Church is metaphorically described as a marriage (Ephesians 5:25-33). This analogy not only elevates the concept of marriage but also realistically acknowledges the Church’s struggles and Christ’s self-sacrificing love as a model for all Christian spouses.

Thus, the Bible portrays marriage as a covenant not only filled with joy and love but also one that requires perseverance, sacrifice, and faith through the inevitable challenges. It encourages us to view these difficulties as avenues for spiritual growth and deeper union, both with our spouse and with God.

What are some common struggles Christian couples face in marriage?

Dear children of God, Christian couples, like all married couples, face a myriad of challenges that can strain their relationships. One common struggle is communication. Effective communication is the bedrock of understanding and intimacy in marriage, yet many couples find it difficult to express their needs, desires, and concerns without falling into patterns of conflict or misunderstanding.

Financial stress is another major challenge. Managing finances, especially when resources are limited or when there is disagreement about spending priorities, can lead to intense stress and conflict within a marriage. The Bible advises us to be stewards of our resources (Luke 16:10-11), and this stewardship can be a point of contention when not approached collaboratively.

Intimacy issues often plague marriages, where differences in desire or expectations about sexual relations can create feelings of rejection or inadequacy. The apostle Paul speaks to the importance of mutual consent and fulfillment in marital relations (1 Corinthians 7:3-5), highlighting the need for understanding and care in this delicate area of marriage.

Another struggle is the challenge of balancing work and family life. In today’s fast-paced world, finding time to nurture the marital relationship and family can be difficult. This can lead to a sense of disconnection and loneliness within the marriage bond. Maintaining excitement in marriage is crucial for keeping the relationship strong and fulfilling. This can involve setting aside regular date nights, pursuing shared hobbies or interests, and finding ways to show appreciation and affection for one another. By prioritizing time for each other, couples can work towards overcoming the challenges of work and family life and fostering a deeper connection within their marriage.

Lastly, the upbringing of children can also be a source of conflict, particularly where there are differing views on discipline, education, and spiritual upbringing. The Scripture encourages parents to train up a child in the way he should go (Proverbs 22:6), yet the practical outworking of this advice can vary significantly between spouses.

In all these struggles, the call to Christian couples is to seek wisdom, patience, and grace. Through prayer, mutual respect, and a commitment to understanding, these challenges can be navigated to strengthen the marital bond rather than weaken it.

How can faith help couples navigate the hard times in marriage?

Beloved faithful, during the turbulent seas of marital life, faith serves as an anchor, offering hope and a path forward. Faith in God provides couples with a framework of forgiveness and grace, which is essential when navigating conflicts and misunderstandings. As we are forgiven by God, we are called to extend this forgiveness to our spouses (Ephesians 4:32). This divine principle can transform the inevitable hurts and disappointments in marriage into opportunities for growth and deeper intimacy.

Faith imbues marriage with a sense of purpose that transcends the individual desires and challenges of the spouses. It encourages couples to view their marriage as a covenant with God, not merely a contract between two individuals. This perspective fosters a deeper commitment and a willingness to persevere through difficulties (Matthew 19:6).

Prayer, a vital practice of faith, is a powerful tool for couples. It allows them to lay their burdens before God and seek His guidance and strength. Praying together strengthens the spiritual bond between spouses and aligns their hearts with God’s will for their marriage.

Faith communities play a crucial role in supporting married couples. The church can provide wisdom through counseling, encouragement through fellowship, and practical help in times of need. This communal support can be invaluable when couples face challenges that seem insurmountable alone.

Thus, faith not only offers spiritual and emotional support but also practical resources for couples as they navigate the hard times in their marriage. It encourages them to look beyond the present struggles to the hope of redemption and renewal in Christ.

What role does spiritual growth play in overcoming marital challenges?

Dear children in Christ, spiritual growth is not merely a personal endeavor; it has powerful implications for marriage. As individuals grow in their faith and knowledge of God, they develop qualities such as patience, kindness, humility, and self-control (Galatians 5:22-23). These fruits of the Spirit are essential for addressing and overcoming the challenges in marriage.

Spiritual growth fosters a greater capacity for empathy and understanding between spouses. As we draw closer to God, we learn to see our spouse through His eyes—flawed yet deeply loved. This divine perspective can soften hearts and dissolve barriers of resentment and bitterness.

Spiritual maturity involves learning to trust God’s sovereignty and timing. In the midst of marital difficulties, this trust can provide couples with peace and assurance, reducing anxiety and fear about the future. It encourages them to believe that God is at work in their relationship, even when progress seems slow or invisible.

Engaging in spiritual disciplines such as prayer, meditation on Scripture, and worship also strengthens the spiritual bond between spouses. These practices keep God at the center of the marriage, guiding couples to seek His will and empowering them to act according to His purposes.

Therefore, spiritual growth is crucial for overcoming marital challenges. It equips couples with the spiritual resources needed to face difficulties with grace and courage, transforming their relationship in the process.

How can couples maintain their commitment to marriage when things get difficult?

Beloved faithful, maintaining commitment to marriage during difficult times is a powerful challenge, yet it is central to the Christian vocation of marriage. This commitment is rooted in the understanding that marriage is a covenant—a sacred promise made before God and each other to persevere in love and fidelity.

One key to maintaining this commitment is the practice of unconditional love. This love, modeled by Christ’s love for the Church, goes beyond feelings and circumstances. It chooses to act in the best interest of the spouse, even when it is difficult or when the feelings of affection are not present (Ephesians 5:25).

Open and honest communication is also vital. Couples must strive to create a safe space where they can express their fears, frustrations, and desires without judgment. This openness fosters understanding and empathy, which are essential for navigating through tough times.

Seeking counsel from wise and godly mentors can provide couples with guidance and encouragement. These mentors can offer biblical wisdom and practical advice to help couples address specific challenges in their marriage.

Renewing commitment through vows or reaffirmation ceremonies can be a powerful way to remind couples of the promises they made to each other. This act can rekindle hope and determination to continue in their journey together.

Lastly, maintaining a sense of humor and finding joy in the small moments can lighten the burdens of marital challenges. Celebrating each other’s successes and maintaining shared interests can strengthen the bond between spouses, reminding them of their partnership and friendship.

Maintaining commitment to marriage in difficult times requires a multifaceted approach that includes unconditional love, open communication, wise counsel, renewal of vows, and a joyful spirit. Through these practices, couples can uphold their sacred covenant and experience the refining and strengthening of their relationship through the challenges they face.

What biblical principles can guide spouses through seasons of marital hardship?

In times of marital hardship, the Holy Scriptures offer powerful guidance and solace. The Bible teaches us that marriage is a covenant, not merely a contract between two parties (Malachi 2:14). This covenantal understanding implies a commitment that is steadfast and enduring, mirroring God’s unwavering commitment to His people.

One of the foundational principles is that of unconditional love, as exemplified by Christ’s love for the Church (Ephesians 5:25). This love is sacrificial, patient, and kind, not easily angered, and keeps no record of wrongs (1 Corinthians 13:4-5). In the face of challenges, spouses are called to embody this love, always seeking the good of the other.

Forgiveness is another vital principle. In marriage, as in all human relationships, imperfections and mistakes are inevitable. Christ teaches us to forgive “seventy times seven” times (Matthew 18:22), indicating a forgiveness that is limitless and reflects God’s mercy towards us.

Communication anchored in truth and love is essential (Ephesians 4:15). Open, honest, and compassionate dialogue can bridge misunderstandings and foster deeper understanding between spouses.

Lastly, the principle of unity is crucial. Ecclesiastes 4:12 reminds us that “a cord of three strands is not quickly broken.” In marriage, this triune cord consists of the husband, the wife, and God. Inviting God into every aspect of the relationship strengthens the marital bond and provides divine assistance in overcoming difficulties.

In embracing these biblical principles, couples find not only the strength to navigate hardships but also the path to a more powerful, more spiritual union.

How can Christian couples seek help and support when marriage becomes challenging?

In moments of marital difficulty, it is crucial for Christian couples to seek help and support, recognizing that sometimes, the burden is too heavy to bear alone. The first and most vital source of support is prayer. Couples should pray both individually and together, seeking God’s guidance and strength. Prayer opens our hearts to divine assistance and aligns our will with God’s will.

The Church community serves as an invaluable resource. Pastors, priests, and Christian counselors can provide spiritual guidance, practical advice, and pastoral care. These leaders are often trained to handle marital issues and can offer both biblical insights and professional counseling.

Engaging in small group ministries or couples’ retreats within the church can also be beneficial. These groups provide a community of support from other couples who might be facing similar challenges or who have overcome them. Such interactions can foster encouragement, accountability, and mutual growth.

For deeper issues, professional Christian counseling might be necessary. These counselors integrate psychological expertise with spiritual understanding, offering holistic support to address the complexities of marital problems.

Lastly, reading and meditating on the Scriptures and other Christian literature on marriage can provide both comfort and practical guidance. Books and resources recommended by church leaders can be particularly helpful in providing insights and strategies for strengthening the marital relationship.

By utilizing these avenues of support, Christian couples can find the help they need to navigate the challenges of marriage, grounded in faith and community.

What are some ways to cultivate intimacy and connection during difficult periods in marriage?

During challenging times in marriage, cultivating intimacy and connection is paramount. One effective way is through quality time. Despite the pressures and distractions of daily life, prioritizing time together is crucial. This might mean regular date nights, daily moments of conversation, or engaging in activities that both partners enjoy. These moments are vital for maintaining and deepening the emotional and spiritual connection.

Communication is the lifeblood of intimacy. Couples should strive to share their thoughts, feelings, and experiences openly and honestly, without fear of judgment. This includes not only speaking but also listening actively and empathetically to one another. Such communication builds trust and understanding, essential components of a close relationship.

Praying together is a powerful way to connect spiritually. It allows couples to express their deepest desires and fears to God collectively, seeking His guidance and grace. This shared spiritual practice can bring a powerful sense of unity and peace.

Physical affection is also important. Simple gestures like holding hands, hugging, or a gentle touch can convey love and reassurance, strengthening the physical and emotional bond between spouses.

Lastly, serving together in church or community services can enhance intimacy. Such activities allow couples to step outside their own struggles, gain perspective, and make a positive impact together. This shared sense of purpose can bring couples closer and renew their appreciation for one another.

By intentionally engaging in these practices, couples can foster greater intimacy and connection, even in the midst of difficulties.

How does God’s design for marriage inform how we approach its challenges?

God’s design for marriage is profoundly instructive in how we approach its challenges. From the beginning, marriage was intended to be a reflection of God’s love and unity. Genesis 2:24 speaks of two becoming one flesh, a union that mirrors the intimate relationship between Christ and His Church (Ephesians 5:32). This divine blueprint shows us that marriage is not merely a human agreement but a sacred union that calls for commitment, sacrifice, and love.

In this design, the mutual submission to one another in reverence to Christ (Ephesians 5:21) is fundamental. This implies a partnership where both spouses support, respect, and uplift each other, embodying Christ’s servant-hearted love. Such a posture is crucial in facing any marital challenge, as it shifts the focus from individual needs to the health and well-being of the relationship.

God’s design emphasizes the permanence of marriage. Jesus’ words in Matthew 19:6, “What therefore God has joined together, let not man separate,” remind us of the enduring nature of the marital covenant. This permanence encourages couples to work through difficulties rather than see separation as an easy solution.

Understanding marriage as a covenant also highlights the role of grace. Just as God’s grace forgives and restores us, couples are called to extend grace to each other, forgiving and supporting one another through life’s inevitable trials.

By aligning our approach to marriage with God’s design, we are equipped to handle challenges not merely as partners but as co-heirs of the grace of life (1 Peter 3:7), under God’s guidance and strength.

What hope does the gospel offer for couples struggling in their marriage?

The gospel offers immense hope for couples struggling in their marriage, for it is fundamentally a message of redemption, restoration, and renewal. At the heart of the gospel is the story of Jesus Christ, who came to restore our broken relationship with God through His death and resurrection. This narrative of reconciliation provides a powerful model for marriages, showing that even the most strained relationships can be renewed.

The gospel teaches us that nothing is beyond God’s redemptive power—not even the most challenging marital issues. Romans 8:28 assures us that “all things work together for good for those who love God,” which includes the trials faced within marriage. This promise offers couples hope that their struggles have a purpose and can ultimately contribute to their growth and refinement.

The gospel instills hope through the presence of the Holy Spirit, who provides comfort, guidance, and strength. Couples are not left to navigate their difficulties alone but have access to divine help that can lead them towards healing and understanding.

The message of unconditional love at the gospel’s core also offers hope. Just as Christ loves us despite our flaws, we are called to love our spouses unconditionally. This love is patient, kind, and forgiving, qualities that are essential for overcoming the challenges in marriage.

Lastly, the gospel offers the hope of community. The Church is not just a collection of individuals but a family of believers who support and care for one another. This community can be a source of strength, encouragement, and wisdom for struggling couples.

Through these powerful truths, the gospel offers not just a way to endure marital challenges but to thrive in spite of them, anchored in hope, love, and redemption.

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Murray, M. E. (2012). What’s so New About the New Illegitimacy? The American University Journal of Gender, Social Policy & the Law, 20, 387.

North, M. K. (2017). Build a Miracle: Building Homes and Building Relationships – A Community Perspective.

Osman, F. (2020). Family Formations in Contemporary South Africa: Does South African Marriage Law Protect Lived Realities? International Journal of Law, Policy and The Family.

Panjaitan, F., & Bermula, G. R. (2022). BIMBINGAN PRANIKAH SEBAGAI PENYADARAN FUNGSI SEORANG SUAMI BERDASARKAN MAZMUR 128:1-6. POIMEN Jurnal Pastoral Konseling.

Pantow, R. F., & Nahidloh, S. (2023). Childfree dalam Perkawinan Perspektif Hak Asasi Manusia dan Maqashid Asy-Syari’ah Hifdz An-Nasl. As-Syar’i: Jurnal Bimbingan & Konseling Keluarga.

PopePius, X. (2018). Casti Connubii (1930), by Pope Pius XI.

Purchasing Culture¯: The Dissemination of Associations in the Cross River Region of Cameroon and Nigeria by Ute Röschenthaler. (2016).

Purchasing Culture: The Dissemination of Associations in the Cross River Region of Cameroon and Nigeria by Ute Röschenthaler New Jersey¯: World Africa Press , 2011 . 616 pp., 161 b/w ill., 37 maps, glossary, bibliography, index. $49.95 paper. (n.d.).

Rozin, V. M. (2024). Works of reflexive and synthetic creativity (prolegomines to a new kind of intellectual practice ‒ creativistics). Культура и Искусство.

Solevåg, A. R. (2019). Marriage Symbolism and Social Reality in the New Testament. The Symbolism of Marriage in Early Christianity and the Latin Middle Ages.

Sulindra, A., Darudin, M., & Dahwal, S. (2021). STUDY ON UNDERAGE MARRIAGE IN EMPAT LAWANG REGENCY VIEWED FROM THE LAW OF THE REPUBLIC OF INDONESIA NUMBER 16 OF 2019 IN CONJUNCTION WITH LAW NUMBER 1 OF 1974 ABOUT MARRIAGE. Bengkoelen Justice¯: Jurnal Ilmu Hukum.

Sullivan-Blum, C. R. (2006). The Natural Order of Creation: Naturalizing Discourses in the Christian Same-Sex Marriage Debate. Anthropologica, 48, 203–216.

Wan, Y. (2019). Study on Jane Austin’s Original Views toward Marriage in Pride and Prejudice.

Whisman, M., Dixon, A. E., & Johnson, B. (1997). Therapists’ perspectives of couple problems and treatment issues in couple therapy. Journal of Family Psychology, 11, 361–366.

Zovkić, M. (2019). A CATHOLIC VIEW OF

Abiodun, K., Ogwunwuyi, B., Olaiya, S., & Araromi, C. (2022). Emotional Intelligence and Marital Satisfaction of Christian Couples in CAC, Nigeria. Applied Journal of Economics Management and Social Sciences.

Anderson, J. R., Ashford, L., Prakash, P., & Gerace, A. (2021). The role of religion in explaining the relationship between sexual prejudice and the rejection of marriage equality. Psychology & Sexuality, 13, 610–627.

Armijos, J. (1999). El matrimonio canónico entre católicos y protestantes en Ecuador. Aspectos teológicos, jurídicos y pastorales. 56, 777–794.

Armstrong, N. (2015). Divorce and the English Clergy c.1970-1990. Twentieth Century British History, 26, 298–320.

Azzi, S., Lafontaine, M., & Péloquin, K. (2022). I’ll Be There for You: Couples’ Support Providing and Seeking Behaviors in a Stressful Situation. Marriage and Family Review, 58, 444–470.

Baobaid, M., Ashbourne, L. M., Badahdah, A., & Jamal, A. A. (2019). Home / Publications / Pre and Post Migration Stressors and Marital Relations among Arab Refugee Families in Canada Pre and Post Migration Stressors and Marital Relations among Arab Refugee Families in Canada.

Barton, B. (2019). Christianity and the Limits of Minority Acceptance in America: God Loves. Contemporary Sociology, 48, 699–700.

Benoit, M. (2014). Attitudes towards infertility in early modern England and colonial New England, c. 1620-1720.

Bergquist, J. A. (2016). Book Review: Exploring Our Hebraic Heritage: A Christian Theology of Roots and Renewal. Missiology: An International Review, 44, 223–224.

Bergstrom, J. W. (2012). Augustine on marriage and the subordinating work of Totus Christus.

Chibuzo, N., & Olusola, M. M. (2023). ISSUES AND CHALLENGES OF CHILD ADOPTION AMONG CHRISTIAN COUPLES IN AFRICA. International Journal of Management Studies and Social Science Research.

Conley, J. (2020). Efficacy, Nihilism, and Toxic Masculinity Online: Digital Misogyny in the Incel Subculture.

Cutrona, C. (2004). A psychological perspective: Marriage and the social provisions of relationships. Journal of Marriage and Family, 66, 992–999.

Davidson, D., Williams, I., & Glasby, J. (2021). ‘Localism and intimacy, and¦ other rather imponderable reasons of that sort’: A qualitative study of patient experience of community hospitals in England. Health and Social Care in the Community, 30, e6404–e6413.

Dollahite, D., Hawkins, A. J., & Parr, M. (2012). Something More: The Meanings of Marriage for Religious Couples in America. Marriage & Family Review, 48, 339–362.

Emery, R., & Dillon, P. (1994). Conceptualizing the Divorce Process: Renegotiating Boundaries of Intimacy and Power in the Divorced Family System. Family Relations, 43, 374.

Feeney, B., & Collins, N. (2014). Much I Do About Nothing? Ascending Mount Maslow With an Oxygenated Marriage. Psychological Inquiry, 25, 69–79.

Ffolliott, S. (2021). Artemisia Gentileschi. Art History.

Firpo, C. (2011). Shades of Whiteness: Petits-Blancs and the Politics of Military Allocations Distribution in World War I Colonial Cochinchina. French Historical Studies, 34, 279–297.

Flores, A., & Barclay, S. W. (2013). Public Support for Marriage for Same-sex Couples by State.

Flores, A., & Barclay, S. W. (2015). Trends in Public Support for Marriage for Same-sex Couples by State: 2004-2014. Williams Institute.

Fluckiger, S. J. (2018). The Will to Trade: The Bruneian Incorporation of the Pre-Hispanic Manila Region.

Glotzer, R., & Federlein, A. C. (2007). Miles That Bind: Commuter Marriage and Family Strengths. Michigan Family Review, 12, 7.

González, P. (2016). ¿Secularización o reforma? Los orígenes religiosos del matrimonio civil en México. Hispania Sacra, 68, 105–117.

Grabowski, J. S. (2022). Theological Discernment on Same-Sex Union. Expository Times, 133, 452–452.

Hackett, H. (2022). Menacing Virgins: Representing Virginity in the Middle Ages and Renaissance by Kathleen Coyne Kelly, Marina Leslie (review). Yearbook of English Studies, 32, 266–267.

Holmes, J. G., & Murray, S. (2014). A Steep Hill to Climb: Reconciling the Expanding Demands of Marriage. Psychological Inquiry, 25, 80–83.

Jacob, Y. K. (2023). Marriage counseling: A Pastoral guidance for contract married couples in Motoring Satu Village, Motoling District, South Minahasa Regency. International Journal of Social Sciences and Humanities.

Jones, T. W. (2013). Moral Welfare and Social Well-Being: The Church of England and the Emergence of Modern Homosexuality. 197–217.

Kohn, L., Miller, J., Wang, R. R., Allinson, R., Arthur, S., Assandri, F., Bumbacher, P., Capitanio, J., Chan, A. K. L., Shin-Chao, Xia, C., & Davis, D. (2018). Evidence for Their Impact on Health and Longevity.

Lambie, G. W., Frawley, C., Haugen, J. S., & Grushka, J. K. (2022). The Assessment of Marriage, Couples, and Family Counseling Competencies: A Measure to Support Preparation Programs. The Family Journal, 31, 198–204.

Lazarus, M. C. (2021). An analysis of spousal competence and non-compellability in terms of section 198 of the Criminal Procedure Act. De Jure.

Mahoney, A. (2014). Marriage and Family, Faith, and Spirituality among Emerging Adults.

Mccord, J. (1978). A thirty-year follow-up of treatment effects. American Psychologist, 33 3, 284–289.

Mietzner, S., & Lin, L.-W. (2005). Would You Do It Again? Relationship Skills Gained in a Long-Distance Relationship. College Student Journal, 39, 192.

Mijangos, P. (2016). SeC u L ar IZaTI on or re form aTI on? The re LI g I ou S or I g I n S of CIVIL MARRIA GE IN M E x ICO.

Pandya, S. (2022). In 50s and Married for the First Time: Examining the Effectiveness of Spirituality App and Relationship Counseling App in Improving Marital Satisfaction and Dyadic Adjustment of Very Late First-Marriage Couples. Marriage and Family Review, 58, 413–443.

Pearson, D. (2015). The trials, tribulations, and celebrations of younger LGB couples in long-term relationships.

Perales, F., Bouma, G., & Campbell, A. (2018). Religion, Support of Equal Rights for Same-Sex Couples and the Australian National Vote on Marriage Equality. Sociology of Religion.

Pope and Devil: The Vatican’s Archives and the Third Reich . By Hubert Wolf. Translated by Kenneth Kronenberg. Cambridge, Mass.: Belknap Press of Harvard University Press, 2010. 325 pp. $29.95 cloth. (n.d.).

Preez, R. (n.d.). Polygamy in the Bible With Implications for Seventh-day Adventist Missiology.

Preez, R. D. (2000). Epics & Ethics: Vital Biblical Principles for Interpreting Scripture Stories.

Priest, R. (2022). Faith Integration and the Outrageous Ethic of Sex Only in Male-Female Marriage: Towards an Anthropology of Sex and Marriage for the Christian Community. OKH Journal Anthropological Ethnography and Analysis Through the Eyes of Christian Faith.

Quek, K., Hsieh, N. W.-M., & Eppler, C. (2021). Collectivist Discourses in Relational Intersectionality: Insights from Chinese American Christian Couples. Journal of Family Issues, 42, 2487–2508.

Quesnell, J. G. (1975). Adam Knew Eve: Is It Time To Reassess? The Linacre Quarterly, 42, 5.

Roberts, W. (2016). Wandering Greeks: The Ancient Greek Diaspora from the Age of Homer to the Death of Alexander the Great. History: Reviews of New Books, 44, 76–77.

Rusu, P., Hilpert, P., Beach, S., Turliuc, M., & Bodenmann, G. (2015). Dyadic coping mediates the association of sanctification with marital satisfaction and well-being. Journal of Family Psychology, 29 6, 843–849.

Smith, B. (1998). Key Note Adress: Why the Community Property System Fails Divorced Women and Children. Texas Journal of Women, Gender, and the Law, 7, 135.

Suzman, R. (2009). The National Social Life, Health, and Aging Project: an introduction. The Journals of Gerontology. Series B, Psychological Sciences and Social Sciences, 64 Suppl 1, i5-11.

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Michetti, P., Fabrizi, A., Tripodi, & andSimonelli, C. (2017). Is Unconsummated Marriage Still an Appropriate Term? A Snapshot of Reality.

Michetti, P., Tripodi, & andSimonelli, C. (2017). Is Unconsummated Marriage Still an Appropriate Term? A Snapshot of Reality. 1.

Murray, M. E. (2012). What’s so New About the New Illegitimacy? The American University Journal of Gender, Social Policy & the Law, 20, 387.

North, M. K. (2017). Build a Miracle: Building Homes and Building Relationships – A Community Perspective.

Osman, F. (2020). Family Formations in Contemporary South Africa: Does South African Marriage Law Protect Lived Realities? International Journal of Law, Policy and The Family.

Panjaitan, F., & Bermula, G. R. (2022). BIMBINGAN PRANIKAH SEBAGAI PENYADARAN FUNGSI SEORANG SUAMI BERDASARKAN MAZMUR 128:1-6. POIMEN Jurnal Pastoral Konseling.

Pantow, R. F., & Nahidloh, S. (2023). Childfree dalam Perkawinan Perspektif Hak Asasi Manusia dan Maqashid Asy-Syari’ah Hifdz An-Nasl. As-Syar’i: Jurnal Bimbingan & Konseling Keluarga.

PopePius, X. (2018). Casti Connubii (1930), by Pope Pius XI.

Purchasing Culture¯: The Dissemination of Associations in the Cross River Region of Cameroon and Nigeria by Ute Röschenthaler. (2016).

Purchasing Culture: The Dissemination of Associations in the Cross River Region of Cameroon and Nigeria by Ute Röschenthaler New Jersey¯: World Africa Press , 2011 . 616 pp., 161 b/w ill., 37 maps, glossary, bibliography, index. $49.95 paper. (n.d.).

Rozin, V. M. (2024). Works of reflexive and synthetic creativity (prolegomines to a new kind of intellectual practice ‒ creativistics). Культура и Искусство.

Solevåg, A. R. (2019). Marriage Symbolism and Social Reality in the New Testament. The Symbolism of Marriage in Early Christianity and the Latin Middle Ages.

Sulindra, A., Darudin, M., & Dahwal, S. (2021). STUDY ON UNDERAGE MARRIAGE IN EMPAT LAWANG REGENCY VIEWED FROM THE LAW OF THE REPUBLIC OF INDONESIA NUMBER 16 OF 2019 IN CONJUNCTION WITH LAW NUMBER 1 OF 1974 ABOUT MARRIAGE. Bengkoelen Justice¯: Jurnal Ilmu Hukum.

Sullivan-Blum, C. R. (2006). The Natural Order of Creation: Naturalizing Discourses in the Christian Same-Sex Marriage Debate. Anthropologica, 48, 203–216.

Wan, Y. (2019). Study on Jane Austin’s Original Views toward Marriage in Pride and Prejudice.

Whisman, M., Dixon, A. E., & Johnson, B. (1997). Therapists’ perspectives of couple problems and treatment issues in couple therapy. Journal of Family Psychology, 11, 361–366.

Zovkić, M. (2019). A CATHOLIC VIEW OF INTERRELIGIOUS DIALOGUE IN THE TIME OF POPE FRANCIS. Zbornik Radova 17.

Abiodun, K., Ogwunwuyi, B., Olaiya, S., & Araromi, C. (2022). Emotional Intelligence and Marital Satisfaction of Christian Couples in CAC, Nigeria. Applied Journal of Economics Management and Social Sciences.

Anderson, J. R., Ashford, L., Prakash, P., & Gerace, A. (2021). The role of religion in explaining the relationship between sexual prejudice and the rejection of marriage equality. Psychology & Sexuality, 13, 610–627.

Armijos, J. (1999). El matrimonio canónico entre católicos y protestantes en Ecuador. Aspectos teológicos, jurídicos y pastorales. 56, 777–794.

Armstrong, N. (2015). Divorce and the English Clergy c.1970-1990. Twentieth Century British History, 26, 298–320.

Azzi, S., Lafontaine, M., & Péloquin, K. (2022). I’ll Be There for You: Couples’ Support Providing and Seeking Behaviors in a Stressful Situation. Marriage and Family Review, 58, 444–470.

Baobaid, M., Ashbourne, L. M., Badahdah, A., & Jamal, A. A. (2019). Home / Publications / Pre and Post Migration Stressors and Marital Relations among Arab Refugee Families in Canada Pre and Post Migration Stressors and Marital Relations among Arab Refugee Families in Canada.

Barton, B. (2019). Christianity and the Limits of Minority Acceptance in America: God Loves. Contemporary Sociology, 48, 699–700.

Benoit, M. (2014). Attitudes towards infertility in early modern England and colonial New England, c. 1620-1720.

Bergquist, J. A. (2016). Book Review: Exploring Our Hebraic Heritage: A Christian Theology of Roots and Renewal. Missiology: An International Review, 44, 223–224.

Bergstrom, J. W. (2012). Augustine on marriage and the subordinating work of Totus Christus.

Chibuzo, N., & Olusola, M. M. (2023). ISSUES AND CHALLENGES OF CHILD ADOPTION AMONG CHRISTIAN COUPLES IN AFRICA. International Journal of Management Studies and Social Science Research.

Conley, J. (2020). Efficacy, Nihilism, and Toxic Masculinity Online: Digital Misogyny in the Incel Subculture.

Cutrona, C. (2004). A psychological perspective: Marriage and the social provisions of relationships. Journal of Marriage and Family, 66, 992–999.

Davidson, D., Williams, I., & Glasby, J. (2021). ‘Localism and intimacy, and¦ other rather imponderable reasons of that sort’: A qualitative study of patient experience of community hospitals in England. Health and Social Care in the Community, 30, e6404–e6413.

Dollahite, D., Hawkins, A. J., & Parr, M. (2012). Something More: The Meanings of Marriage for Religious Couples in America. Marriage & Family Review, 48, 339–362.

Emery, R., & Dillon, P. (1994). Conceptualizing the Divorce Process: Renegotiating Boundaries of Intimacy and Power in the Divorced Family System. Family Relations, 43, 374.

Feeney, B., & Collins, N. (2014). Much I Do About Nothing? Ascending Mount Maslow With an Oxygenated Marriage. Psychological Inquiry, 25, 69–79.

Ffolliott, S. (2021). Artemisia Gentileschi. Art History.

Firpo, C. (2011). Shades of Whiteness: Petits-Blancs and the Politics of Military Allocations Distribution in World War I Colonial Cochinchina. French Historical Studies, 34, 279–297.

Flores, A., & Barclay, S. W. (2013). Public Support for Marriage for Same-sex Couples by State.

Flores, A., & Barclay, S. W. (2015). Trends in Public Support for Marriage for Same-sex Couples by State: 2004-2014. Williams Institute.

Fluckiger, S. J. (2018). The Will to Trade: The Bruneian Incorporation of the Pre-Hispanic Manila Region.

Glotzer, R., & Federlein, A. C. (2007). Miles That Bind: Commuter Marriage and Family Strengths. Michigan Family Review, 12, 7.

González, P. (2016). ¿Secularización o reforma? Los orígenes religiosos del matrimonio civil en México. Hispania Sacra, 68, 105–117.

Grabowski, J. S. (2022). Theological Discernment on Same-Sex Union. Expository Times, 133, 452–452.

Hackett, H. (2022). Menacing Virgins: Representing Virginity in the Middle Ages and Renaissance by Kathleen Coyne Kelly, Marina Leslie (review). Yearbook of English Studies, 32, 266–267.

Holmes, J. G., & Murray, S. (2014). A Steep Hill to Climb: Reconciling the Expanding Demands of Marriage. Psychological Inquiry, 25, 80–83.

Jacob, Y. K. (2023). Marriage counseling: A Pastoral guidance for contract married couples in Motoring Satu Village, Motoling District, South Minahasa Regency. International Journal of Social Sciences and Humanities.

Jones, T. W. (2013). Moral Welfare and Social Well-Being: The Church of England and the Emergence of Modern Homosexuality. 197–217.

Kohn, L., Miller, J., Wang, R. R., Allinson, R., Arthur, S., Assandri, F., Bumbacher, P., Capitanio, J., Chan, A. K. L., Shin-Chao, Xia, C., & Davis, D. (2018). Evidence for Their Impact on Health and Longevity.

Lambie, G. W., Frawley, C., Haugen, J. S., & Grushka, J. K. (2022). The Assessment of Marriage, Couples, and Family Counseling Competencies: A Measure to Support Preparation Programs. The Family Journal, 31, 198–204.

Lazarus, M. C. (2021). An analysis of spousal competence and non-compellability in terms of section 198 of the Criminal Procedure Act. De Jure.

Mahoney, A. (2014). Marriage and Family, Faith, and Spirituality among Emerging Adults.

Mccord, J. (1978). A thirty-year follow-up of treatment effects. American Psychologist, 33 3, 284–289.

Mietzner, S., & Lin, L.-W. (2005). Would You Do It Again? Relationship Skills Gained in a Long-Distance Relationship. College Student Journal, 39, 192.

Mijangos, P. (2016). SeC u L ar IZaTI on or re form aTI on? The re LI g I ou S or I g I n S of CIVIL MARRIA GE IN M E x ICO.

Pandya, S. (2022). In 50s and Married for the First Time: Examining the Effectiveness of Spirituality App and Relationship Counseling App in Improving Marital Satisfaction and Dyadic Adjustment of Very Late First-Marriage Couples. Marriage and Family Review, 58, 413–443.

Pearson, D. (2015). The trials, tribulations, and celebrations of younger LGB couples in long-term relationships.

Perales, F., Bouma, G., & Campbell, A. (2018). Religion, Support of Equal Rights for Same-Sex Couples and the Australian National Vote on Marriage Equality. Sociology of Religion.

Pope and Devil: The Vatican’s Archives and the Third Reich . By Hubert Wolf. Translated by Kenneth Kronenberg. Cambridge, Mass.: Belknap Press of Harvard University Press, 2010. 325 pp. $29.95 cloth. (n.d.).

Preez, R. (n.d.). Polygamy in the Bible With Implications for Seventh-day Adventist Missiology.

Preez, R. D. (2000). Epics & Ethics: Vital Biblical Principles for Interpreting Scripture Stories.

Priest, R. (2022). Faith Integration and the Outrageous Ethic of Sex Only in Male-Female Marriage: Towards an Anthropology of Sex and Marriage for the Christian Community. OKH Journal Anthropological Ethnography and Analysis Through the Eyes of Christian Faith.

Quek, K., Hsieh, N. W.-M., & Eppler, C. (2021). Collectivist Discourses in Relational Intersectionality: Insights from Chinese American Christian Couples. Journal of Family Issues, 42, 2487–2508.

Quesnell, J. G. (1975). Adam Knew Eve: Is It Time To Reassess? The Linacre Quarterly, 42, 5.

Roberts, W. (2016). Wandering Greeks: The Ancient Greek Diaspora from the Age of Homer to the Death of Alexander the Great. History: Reviews of New Books, 44, 76–77.

Rusu, P., Hilpert, P., Beach, S., Turliuc, M., & Bodenmann, G. (2015). Dyadic coping mediates the association of sanctification with marital satisfaction and well-being. Journal of Family Psychology, 29 6, 843–849.

Smith, B. (1998). Key Note Adress: Why the Community Property System Fails Divorced Women and Children. Texas Journal of Women, Gender, and the Law, 7, 135.

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