The Suffocation of Marriage: Climbing Mount Maslow Without Enough Oxygen

This article distills insights from historical, sociological, and psychological perspectives on marriage to develop the suffocation model of marriage in America. According to this model, contemporary Americans are asking their marriage to help them fulfill different sets of goals than in the past. Whereas they ask their marriage to help them fulfill their physiological and safety needs much less than in the past, they ask it to help them fulfill their esteem and self-actualization needs much more than in the past. Asking the marriage to help them fulfill the latter, higher level needs typically requires sufficient investment of time and psychological resources to ensure that the two spouses develop a deep bond and profound insight into each other's essential qualities. Although some spouses are investing sufficient resources—and reaping the marital and psychological benefits of doing so—most are not. Indeed, they are, on average, investing less than in the past. As a result, mean levels of marital quality and personal well-being are declining over time. According to the suffocation model, spouses who are struggling with an imbalance between what they are asking from their marriage and what they are investing in it have several promising options for corrective action: intervening to optimize their available resources, increasing their investment of resources in the marriage, and asking less of the marriage in terms of facilitating the fulfillment of spouses’ higher needs. Discussion explores the implications of the suffocation model for understanding dating and courtship, sociodemographic variation, and marriage beyond American's borders.     

Marital Functioning and Physical Health: Implications for Social and Personality Psychology

Marriage – the most important adult relationship in most people’s lives – has been theorized to affect biological processes, physical health, and mortality. This article highlights key findings in marriage and health research, focusing on the interpersonal processes through which marriage has been proposed to affect health. A model of marriage and health is presented that incorporates both main and stress-moderating effects of negative marital experiences –marital strain– and positive marital experiences –marital strength. Although many more studies have investigated marital strain than marital strength, current evidence suggests that both have potent effects on biology and health. The article concludes with a discussion of implications of this research for social and personality psychology, focusing on insights that may be gained from basic relationship science. Examples of three areas of relationship research – intimacy processes, commitment processes, and dyadic analysis – and their potential relevance for marriage and health research are presented.     

Living Dogma and Marriage

The decision to get married, as well as choosing whom to marry, is of the utmost importance to most people. This decision consists of many amoral considerations, but an ethical relationship arises when a promise is made, especially a vow that binds for a lifetime and affects oneself, one’s spouse, one’s children, and society. This essay provides an account of ideal romantic marriage, arguing that John Stuart Mill’s On Liberty provides an excellent foundation for constructing such an account. Neither dead dogma nor living truth is a healthy model for marriage, so a hybrid model of marriage, living dogma, is developed. The importance of the marital vow becomes apparent as the living dogma account is revealed, and this examination yields a model for how to decide when and whom to marry.     

Norms,Rules and Steadfast Love: Towards an Inclusive Theology of Intimacy

Abstract

This article argues that defenders of the traditional view that marriage is the necessary condition for sexual experience generally make two important mistakes. First, they underestimate how open to emergent forms marriage actually is. And second, they confuse marriage as a norm for sexual expression with marriage as a rule. This article attempts a simple clarification of this basic distinction and, in so doing, is able to throw considerable fresh light on the place of marriage in the Christian understanding of sexuality. First, there will be some reminders about how adaptable the institution of marriage has actually been and may continue to be. Second, attempts will be made to explain the differences between a norm and a rule. Finally some possibilities and consequences arising from this distinction will be explored. These will provide some promptings towards what is called here ‘an inclusive theology of intimacy’. Radical Christians are cautioned regarding their peremptory search for alternatives to marriage. People inside and outside the churches who reject marriage may be rejecting versions of it which, while undoubtedly historical, simply do not bring to light the possibilities released by what might be called ‘the marital norm’.     

Premise Acceptability and Message Effectiveness

Previous research shows inconsistent evidence in regard to gender differences in optimism for experiencing a happy marriage or avoiding divorce depending on whether optimism is measured as comparative optimism (thinking you are better off than your peers) or as personal optimism (estimating your own chances). Results from four samples of unmarried college students (N = 814) indicated that men exhibited greater comparative optimism than women for having a happy marriage but not for getting divorced. For having a happy marriage and avoiding divorce, men exhibited greater personal optimism relative to women. Experience (with parental divorce) moderated the gender difference in personal optimism and perceived control partially mediated the gender difference in comparative optimism (but only for having a happy marriage) and in personal optimism (for both having a happy marriage and avoiding divorce). Results are discussed as they relate to the existing literatures on risk perception and gender differences in romantic relationships.     

Interfaith marriage attitudes in Muslim majority countries: A multilevel approach

ABSTRACT

This research uses multilevel structural equation modeling to examine Muslims’ attitudes toward interfaith marriage with Christians in 22 countries with a Muslim majority population (N = 21,373). Attitudes toward interfaith marriage, for sons and daughters separately, were measured with single items, and three binary items were used to measure participants’ religious beliefs. Overall attitudes were negative and more negative toward marriage of one’s daughter compared to one’s son. Stronger religious belief was associated with more negative attitudes, but less so for Muslims who perceived more similarities than differences between Islam and Christianity. Perceived religious similarity was associated with more positive attitudes. The proportion of Christians in a country was not associated with interfaith marriage attitudes. However, the association between belief and attitude was found to differ considerably across countries.     

Marriage—and its alternatives: An Anglican perspective,yesterday and today

This article looks first at how the institution of marriage has been, and currently is, understood by Anglican Christians, with a particular focus on the Church of England. It contrasts the ‘older’ understanding of marriage, as expressed in the Book of Common Prayer, with more contemporary liturgies. It then seeks to explore whether this clear development during the last 100 years in the understanding of marriage means that there is scope for opening up discussion about alternatives to marriage such as intentional singleness, cohabitation and same-sex relationships. Particular attention is given to the discussion at the Lambeth Conference of Anglican bishops, meeting in 1998, and to a key Church of England report, Issues in Human Sexuality.     

The Young and the Restless? The Liberalization of Young Evangelicals

This study examines popular and scholarly perceptions that young American evangelicals are becoming more liberal than older evangelicals. Young evangelicals are more likely to have more liberal attitudes on same‐sex marriage, premarital sex, cohabitating, and pornography, but not abortion. This analysis is situated within the theoretical context of emerging adulthood, and considers higher education, delayed marriage, and shifts in moral authority as potential mediating factors accounting for age differences. A new method for operationalizing evangelical as a religious identity is suggested and three different classification schemes are examined: religious tradition, self‐identified evangelicals, and theologically conservative Protestants. The data come from the 2006 Panel Study of American Religion and Ethnicity.     

Marital Therapy Caught Between Person and Public: Christian Traditions on Marriage

This article addresses a crisis in marital therapy caught between concern for individual well-being and marriage as a social institution. Marital therapy would be enriched by conversation with three models of marriage: Roman Catholic subsidiarity theory, Protestant covenant view, and liberation theology and corresponding languages of social goods, covenant, and mutual responsibility. The authors urge therapists to see marriage as private and social at the same time and to help couples explore the meaning of marital commitment, the connection between personal well-being and marriage's wider social goods, and the dynamics of shared power and radical mutuality in marriage.     

Is There a Significant Trend in Prevalence of Consanguineous Marriage in Tehran? A Review of Three Generations

Consanguineous marriage is a common practice in Iran. The present study surveyed the trend in consanguineous marriage across three generations of Iranians. Index cases, consisting of 400 individuals attending the diabetes and osteoporosis clinic in Shariati Hospital, were interviewed. Data on consanguinity status for 1789 marriages within the index cases’ families were obtained. Generation 1 consisted of marriages contracted before 1948, Generation 2 consisted of marriages contracted between 1949 and 1978, and Generation 3 consisted of marriages contracted after 1979. Prevalence of consanguineous marriage within these three generations was 8.8%, 16.6% and 19%, respectively, and represented a significant trend (p < 0.001). First cousin marriage was the most common type of consanguinity (69%). Socioeconomic level of families was not significantly related to having a consanguineous marriage. These data suggest that premarital genetic counseling and mass media efforts are needed to increase public awareness about genetic risks associated with consanguineous marriage.     

Children,traditionalism in the division of family work,and marital satisfaction: “What's love got to do with it?”

This research examines several of the factors related to the frequently cited finding that the presence of children in the home is related to lower marital satisfaction. Structural equation modeling was used to test whether the number of children at home and the length of marriage predicted traditionalism in the division of family work, which, in turn, was differentially associated with erotic, ludic, friendship-based, and agapic love as well as marital satisfaction for 530 married men and women. For both men and women, the greater the number of children at home and the longer the marriage, the more traditional the division of family labor. Traditionalism predicted lower levels of erotic and friendship-based love for women, which ultimately were related to lower marital satisfaction. For men, however, traditionalism was associated with stronger erotic and friendship-based love, a phenomenon linked to higher marital satisfaction. These findings clarify the connection between the number of children at home and reduced marital satisfaction for the women in the sample and suggest that, for both men and women, it is how family work is divided, rather than the presence of children per se, that has meaning for the affective quality of the marriage.     

Does covenant marriage predict latent trajectory groups of newlywed couples?

Covenant marriage is a legally distinct marriage license available in Arizona, Louisiana, and Arkansas in the United States. This study revisited one of the largest longitudinal dyadic studies on covenant versus standard newlywed couples. Using this dataset of 677 different-sex couples, we explored whether being in a covenant marriage could predict how marital satisfaction developed over the first five marital years. We applied the Growth Mixture Modeling (GMM) method to identify groups that differed in their initial marital satisfaction and trajectory. The results revealed three different trajectory groups—one group showing high and stable marital satisfaction, which we named High Stable, and two groups showing declines in marital satisfaction, one being medium and the other one being low in satisfaction at the beginning of the marriage, and we named them Medium Declining and Low Declining respectively. Spouses with lower initial marital satisfaction experienced a faster decline and suffered the highest divorce rate. Actor-Partner Interdependence Model (APIM) analysis revealed that one's group membership was predicted by their partner's membership, suggesting a mutual influence on marital development. Being in a covenant marriage was able to predict husbands' membership as covenant husbands were found to be more likely in the high stable group.     

A Study of Men and Women from Different Sides of Earth to Determine If Men Are from Mars and Women Are from Venus in Their Beliefs About Love and Romantic Relationships

This study contributes to the literature on gender differences (and similarities) in relationship beliefs by comparing men and women on several relationship beliefs, by comparing men and women from two different cultures (North America and China), and also by examining gender differences in more than 1 subculture within the American sample. In the American sample (n = 693; 73.3% White, 11.7% Black, 8.5% Hispanic/Latino; 80% of middle or higher social class), men, as compared to women, were more willing to marry without love, scored higher on the idealization component of a romanticism scale, were more ludic and agapic but less erotic and pragmatic in their love styles, and were less likely to view emotional satisfaction as important to the maintenance of marriage. Although men were also more agapic than women in the Chinese sample (n = 735; Asian ethnicity), the other gender differences found in the Chinese sample were different from those found in the North American sample: Chinese men were more romantic (particularly in the belief that love can overcome any obstacle) and storgic than Chinese women, but less likely to believe in destiny or fate concerning love. Chinese men were also more likely than Chinese women to view physical pleasure as important for maintaining marriage. Overall, culture explained more variance than did gender in love beliefs. In general, the Chinese had both a more idealistic and a more practical approach to love than did the Americans. Gender differences and similarities did not vary across subcultures within the American culture, although main effects for race/ethnicity and social class were found for a few relationship beliefs.     

A validity study of existential/dialectical marital questionnaire [EDMQ]: A psychometric questionnaire for assessing marital interaction

This paper reports the successful development of a psychometric questionnaire for analyzing marital functioning and interaction based on an existential/dialectical model originally presented by Charny as the basis for a clinical model for rating couples,Existential/Dialectical Marital Profile [EDMP]. The clinical model and psychometric questionnaire address five main areas of functioning in marriage: family management, companionship, relationship and communication, attraction and sexuality, and parenting; as well as five main dimensions of marital relationship: competence, commitment, respect, power, and closeness.Presented at the Conference of the International Family Therapy Association, Amsterdam, May, 1993. This study was completed as a master's thesis by Shlomit Asineli in collaboration with and under the supervision of Professor Israel Charny at the Bob Shapell School of Social Work, Tel Aviv University.     

Against Marriage and Motherhood

This essay argues that current advocacy of lesbian and gay rights to legal marriage and parenthood insufficiently criticizes both marriage and motherhood as they are currently practiced and structured by Northern legal institutions. Instead we would do better not to let the State define our intimate unions and parenting would be improved if the power presently concentrated in the hands of one or two guardians were diluted and distributed through an appropriately concerned community.     

Is the Same‐sex Marriage Debate Really Just about Marriage?

In What is Marriage? One Man and One Woman: A Defense, Sherif Girgis, Ryan Anderson and Robert George defend the ‘conjugal marriage’ while claiming to make no moral judgments about homosexuality. My contention in this article is that the argument of What is Marriage is not sufficiently different from the arguments of classical new natural law theorists (NNLT), and, therefore, What is Marriage does not remain neutral on the question of whether homosexuality is moral. First, I give an overview of some classical NNLT arguments on the nature of marriage and their sexual ethic. Next, I present What is Marriage's account of conjugal marriage as a comprehensive union of two people, focusing on what makes a genuinely bodily union. I then move to the central contention of this article. By drawing on its understanding of genuinely bodily union and its account of the harm of same‐sex marriage, I argue that What is Marriage is committed to the view that same‐sex sexual unions cannot be good, since on its account of things there can be no shared sexual goods in a same‐sex sexual ‘union’.     

Reconsidering the Term <Emphasis Type="Italic">Marriage</Emphasis> in Marriage and Family Therapy

This article presents a consideration of whether the term marriage in the title of the marriage and family therapy (MFT) profession continues to reflect the work that MFT professionals do. The authors describe relevant historical and professional identity issues, a rationale for revising the title of the profession (including demographic trends related to marriage and relationships, patterns of clinical practice, and the political context surrounding marriage), and a rationale for maintaining the current title of the profession (including administrative costs, value and ideological differences within the MFT profession, and the importance of a cohesive professional identity). The article concludes with recommended future directions for the profession’s decision makers, researchers, and practitioners.     

The Documents of the Holy and Great Council on Marriage and Fasting

This article offers a critical response to the documents on marriage and on fasting of the Holy and Great Council of the Orthodox Church, which took place in Crete in 2016. It suggests greater attention be given to the concept of oikonomia in contemporary Orthodoxy, both in the context of the issues raised in these two documents and with respect to other contentious issues. In contemporary Orthodoxy, the exercise of oikonomia is understood in different ways. One approach is the legalistic understanding of the term that is employed in the council documents; the second and more traditional approach is to understand oikonomia as discernment of what is true and authentic, even outside the canonical limits of Orthodoxy. The article asks whether such a perspective could characterize the church’s approach to other complex pastoral issues, such as those related to marriage and fasting.     

Dyadic processes of relational turbulence theory

This study tested dyadic processes of relational turbulence theory (RTT) in heterosexual marriages. We tested propositions 1, 2, and 5 of RTT, which propose that uncertainty about the marriage biases cognitive appraisals, and that interference from a partner heightens negative emotions, both of which culminate in relational turbulence for spouses. Guided by these propositions, husbands' and wives' (N = 510; 255 marital dyads) dyadic cognitive and emotional processes were estimated using the actor-partner interdependence mediation model. Consistent with theoretical propositions, we found evidence for actor-actor indirect effects; for both husbands and wives (a) the effect of spouses' relationship uncertainty on their own relational turbulence was mediated by their own biased cognitive appraisals, and (b) the effect of spouses' experienced interference on their own relational turbulence was mediated by their own anger from communicating in the marriage. However, controlling for actor-actor indirect effects, partner-defined processes (i.e., actor-partner and partner-actor indirect effects) uniquely explained husbands' and wives' relational turbulence.