Project – Christian Marriage and the Challenge of Marital Conflicts in Contemporary Nigerian Society: A Study of Selected Christian Couples in Ikorodu Local Government Area, Lagos State

CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Marriage is one of the oldest and most important social institutions in human society. It provides a framework within which individuals establish intimate relationships, form families, raise children, share resources and pursue common social, economic and spiritual goals. Although marriage is experienced differently across cultures and societies, it generally involves expectations of companionship, commitment, fidelity, mutual support and shared responsibility. In the Christian tradition, marriage occupies an especially significant position because it is understood not merely as a social arrangement but as a covenantal relationship involving God, husband and wife. Biblical teachings emphasise love, faithfulness, mutual responsibility, forgiveness and sacrificial commitment as essential elements of Christian marital life (Gen. 2:18–24; Matt. 19:4–6; Eph. 5:21–33).

Christian marriage is therefore expected to provide a context in which husband and wife grow together emotionally, socially, morally and spiritually. The biblical description of marriage presents the husband and wife as united in a relationship characterised by love, mutual care and commitment. Ephesians 5:21–33, for example, places emphasis on love, self-sacrifice and mutual responsibility rather than domination. Similarly, Colossians 3:18–19 instructs husbands and wives concerning their responsibilities toward one another. These principles establish an ideal framework for Christian marriage, but the existence of Christian values does not mean that Christian couples are automatically free from disagreements, misunderstandings or marital difficulties.

Marital conflict is a normal possibility in intimate relationships because marriage brings together two individuals who may differ in personality, expectations, family background, communication patterns, values, financial priorities and approaches to decision-making. Conflict itself is not necessarily evidence that a marriage has failed. Rather, the way in which couples respond to disagreements may determine whether conflict becomes constructive or destructive. When disagreements are managed through communication, negotiation, forgiveness and mutual respect, they may provide opportunities for couples to understand each other better. When conflicts are characterised by hostility, insults, withdrawal, violence, manipulation or prolonged resentment, however, they may threaten marital satisfaction and stability.

Research on marriage has consistently identified communication as an important dimension of marital quality. Lavner, Karney and Bradbury (2016) found that more satisfied couples tended to display more positive, less negative and more effective communication, although their longitudinal findings also demonstrated that the relationship between communication and marital satisfaction is complex and cannot simply be reduced to a one-way causal relationship. This suggests that healthy marital relationships require more than simply talking; couples need communication patterns that facilitate understanding, emotional responsiveness and constructive problem-solving.

In Nigeria, marital relationships operate within a complex social and cultural environment. Nigerian marriages are influenced by traditional expectations, religious beliefs, extended-family relationships, economic realities, gender roles and changing conceptions of husband-wife responsibilities. Couples may therefore experience conflicts concerning household responsibilities, financial management, child-rearing, in-law relationships, employment, sexuality, communication, decision-making and expectations concerning gender roles. Bankole (2019), for example, examined communication apprehension, age and education as predictors of marital conflict among couples in Ado-Ekiti and identified communication as an important dimension in understanding marital conflict within the Nigerian context.

Economic conditions can also place substantial pressure on contemporary marriages. The cost of housing, food, education, healthcare and transportation, combined with employment insecurity and changing economic expectations, can create tension within households. Financial disagreements may arise when spouses have different approaches to saving, spending, supporting relatives or meeting household obligations. Research on money and marital conflict has shown that financial disagreements can be particularly persistent and difficult to resolve because money is connected not only to material needs but also to power, security, expectations and personal values (Papp, Cummings, & Goeke-Morey, 2009).

The Nigerian situation makes these concerns particularly relevant because marriage does not always involve only the nuclear family. Extended family obligations can create additional financial and emotional responsibilities for couples. A husband or wife may be expected to support parents, siblings or other relatives. Where spouses have different opinions concerning the amount of financial assistance that should be given to relatives, conflict may emerge. Similarly, differences in cultural expectations concerning gender roles and household responsibilities can become sources of marital tension.

The changing economic and social environment of contemporary Lagos further intensifies the complexity of marital relationships. Lagos is a highly urbanised and economically active environment in which couples may experience demanding work schedules, transportation challenges, high living costs and competing family responsibilities. The pressure associated with balancing employment, business, parenting, church responsibilities and domestic activities can reduce the amount of quality time available to couples. When couples have limited opportunities for meaningful communication and companionship, misunderstandings may become more difficult to resolve.

Marriage conflicts in Nigeria may also be influenced by changing gender expectations. Traditional Nigerian conceptions of marriage have often assigned distinctive roles to husbands and wives. While some couples continue to embrace conventional expectations concerning male leadership and female domestic responsibility, contemporary realities increasingly involve dual-income households, female entrepreneurship, professional careers and greater expectations for shared decision-making. Differences between traditional expectations and contemporary realities can produce disagreements concerning authority, financial contribution, domestic labour and decision-making.

Ademiluka (2021) specifically examines patriarchy and marital disharmony among Nigerian Christians and argues that patriarchal perceptions can contribute to marital problems. His analysis identifies practices and attitudes that can encourage male dominance and undermine healthy marital relationships. He also argues that Ephesians 5:22–33 should be interpreted in a manner that emphasises love and responsible leadership rather than ownership or oppressive control.

This issue is particularly important in Christian marriage because religious teachings may influence how couples understand authority, submission, leadership and conflict. Biblical concepts can provide resources for reconciliation, forgiveness and mutual care, but when interpreted without adequate contextual understanding, religious language can sometimes be used to justify unequal power relationships. Consequently, Christian marriage counselling and theological education need to address not only the ideals of marriage but also the practical realities of communication, power, conflict and mutual responsibility.

Religion can nevertheless be an important resource for strengthening marriage. Christian couples may draw on prayer, Scripture, church fellowship, pastoral counselling and shared religious identity when dealing with marital difficulties. Research by David and Stafford (2015) found that an individual’s relationship with God could contribute indirectly to marital quality through religious communication between spouses, while forgiveness by oneself and one’s spouse was positively associated with marital quality.

Similarly, Fraser, Dalton, Burkhart and Collins (2021) found that shared Christian religious identity was associated with higher marital satisfaction. Their study suggests that shared religious identity can form part of the relational resources available to Christian couples. This is important for understanding Christian marriage because couples who share religious beliefs may have access to common moral principles and spiritual practices that can assist them in navigating marital challenges.

However, the mere fact that a couple identifies as Christian does not eliminate marital conflict. Christian couples may still experience disagreements about finances, sex, child-rearing, family relationships, communication, work, church participation and household responsibilities. The distinction between Christian identity and Christian marital practice is therefore important. A couple may attend church regularly and identify strongly as Christians while still experiencing unresolved marital problems.

This concern is reflected in Nigerian research. Onyela, Adams and Odobo (2024) examined the effects and management of marital conflicts among Christian couples in Kosofe Local Government Area of Lagos State. Their study involved 106 Christian couples and interviews with seven church leaders and counsellors. The researchers found that marital conflicts existed among the couples and identified communication breakdown, cultural differences, financial issues and household responsibilities among the factors associated with conflict. They further reported that some conflicts remained unresolved for extended periods and recommended financial literacy, counselling and communication-focused interventions.

The relevance of this finding to the present study is considerable. Kosofe Local Government Area is geographically and socially distinct from Ikorodu, and therefore findings from Kosofe cannot automatically be generalised to couples in Ikorodu. The existence of a recent Christian-marriage study in another Lagos Local Government Area demonstrates the importance of local context when investigating marital conflict. Different communities may differ in socioeconomic characteristics, patterns of migration, family structures, religious participation, housing arrangements and cultural expectations.

Communication remains one of the most frequently identified areas of concern in marital relationships. Awosan, Iroye and Okolo (2023), in a Nigerian study, reported that effective spousal communication was sub-optimal and identified insufficient time together, harsh tones, references to previous negative experiences, lack of trust and failure to consider the spouse’s opinion among obstacles to effective communication. Their study concluded that effective communication can contribute to conflict resolution and marital stability.

Similarly, Bruno (2022) examined communication as a marital conflict-resolution strategy among married people in the South-East geopolitical zone of Nigeria. The study reported a positive and significant influence of communication as a conflict-resolution strategy on marital stability. The findings reinforce the importance of communication as a practical mechanism through which couples can address disagreements.

The ability to resolve conflict is therefore a major component of marital stability. Conflict resolution involves more than ending an argument. It includes identifying the underlying issue, listening to the other spouse, negotiating acceptable solutions, expressing concerns respectfully, forgiving where necessary and developing strategies to prevent repeated disagreements. Makinde and Funmi (2013) investigated negotiation-skills training among selected Christian literate couples in Lagos Metropolis and found that the intervention produced significant differences in spousal conflict-resolution patterns. They recommended communication and negotiation training as part of marriage counselling.

This evidence suggests that marital conflict should not be viewed solely as a theological or moral problem. It is also a relational, psychological, social and economic phenomenon. Christian couples may require practical skills in communication, emotional regulation, negotiation, financial management and problem-solving alongside biblical and spiritual resources. The integration of these dimensions is particularly important for churches that provide premarital and marital counselling.

Another dimension of contemporary marital conflict is the changing nature of family relationships. Couples may disagree concerning parenting styles, discipline, children’s education, reproductive decisions and relationships with extended family members. Differences in upbringing can influence how spouses understand these issues. A husband may have been raised in a family where fathers made most decisions, while his wife may have been raised in an environment where decisions were shared. When these differing expectations are brought into marriage, conflict may occur unless the couple develops mutually acceptable patterns.

The problem can be intensified by interference from extended family members. In many Nigerian communities, marriage creates relationships between families as well as between two individuals. Parents and relatives may have expectations concerning financial support, residence, childcare, religious participation and major family decisions. Although extended-family relationships can provide important support, excessive interference can create tension between spouses when loyalty to the family of origin conflicts with the couple’s desire for autonomy.

Another area of concern is emotional intimacy. Marriage requires emotional connection, trust and a sense of security. When couples withdraw emotionally from each other, unresolved conflict may accumulate. One spouse may respond to conflict through silence or withdrawal while the other seeks immediate discussion. Such differences in conflict styles can create cycles of misunderstanding. Research on marital communication suggests that the quality of interaction between partners is closely related to their perceptions of relationship quality (Lavner et al., 2016).

Religious commitment can provide important resources for addressing these challenges. Prayer, Bible study, forgiveness and participation in a supportive Christian community can help couples develop a framework for dealing with disagreements. Research on religious couples has found that religious involvement may provide resources for coping with marital hardship, including prayer, Scripture study and involvement in a faith community.

Nevertheless, religious resources may not always be effectively utilised. Some couples may be reluctant to disclose marital difficulties because they fear embarrassment, judgement or damage to their reputation within the church. Others may interpret seeking professional counselling as evidence of spiritual weakness. Consequently, marital problems may remain hidden until they become severe. Church leaders and marriage counsellors therefore have an important role in creating confidential, non-judgmental and competent avenues through which couples can seek assistance.

The recent study by Onyela et al. (2024) is especially relevant because it demonstrates that even among Christian couples in Lagos, marital conflicts can remain unresolved despite the presence of religious institutions and counselling resources. Their findings point to the importance of communication, financial literacy and structured counselling interventions.

Ikorodu Local Government Area provides an important setting for examining these issues. Ikorodu is a rapidly developing part of Lagos State with a mixture of urban and semi-urban communities and a diverse population. The area has experienced significant population growth and social transformation, while residents participate in different occupational, economic, cultural and religious activities. These characteristics create a useful context for examining how contemporary pressures affect Christian marriages.

Christian couples in Ikorodu may experience marital challenges associated with economic responsibilities, employment, business activities, parenting, housing, transportation, extended-family obligations, communication and changing gender expectations. At the same time, many couples participate in churches that provide premarital education, marriage seminars, counselling, prayer meetings and other forms of family support. It is therefore important to examine whether these religious resources are effectively helping couples manage conflict.

The study is also significant because marital conflict does not always remain a private matter between spouses. Persistent conflict can affect children, family relationships, psychological well-being, church participation and broader social stability. Where conflict escalates into emotional, psychological, economic or physical abuse, the consequences can be particularly serious. Thus, the management of marital conflict is not merely a concern for individual couples but also a concern for families, churches and communities.

The existence of conflict should, however, not be equated automatically with marital failure. Some disagreements can be constructive when they lead to improved understanding and negotiation. Jamo and Ozad (2024), examining interreligious marriages in Northern Nigeria, similarly emphasised that conflict can be an avenue through which partners understand one another better when managed through dialogue, supportive communication, affection, gratitude and apology. Although their study focused on Muslim-Christian marriages, the conflict-resolution principles are relevant to the broader study of intimate relationships.

Contemporary Nigerian Christian marriage therefore exists within a tension between an ideal of covenantal commitment and a social environment characterised by economic, cultural, relational and psychological pressures. The Christian faith provides important resources for marital stability, but these resources must be translated into practical behaviours such as communication, forgiveness, mutual respect, emotional support, shared decision-making and constructive conflict resolution.

Despite the growing literature on marriage and marital conflict in Nigeria, there remains a need for more localised studies of Christian couples in specific communities. Existing studies have examined couples in Lagos generally, Christian couples in Kosofe, Christian couples in other parts of Nigeria and communication among married couples in different regions. However, findings from these settings cannot automatically explain the experiences of Christian couples in Ikorodu Local Government Area.

The present study therefore focuses specifically on Christian Marriage and the Challenge of Marital Conflicts in Contemporary Nigerian Society: A Study of Selected Christian Couples in Ikorodu Local Government Area, Lagos State. The study seeks to examine the major forms and causes of marital conflict among selected Christian couples, the effects of such conflicts on marital relationships, the role of Christian beliefs and church-based support, and the strategies couples employ in managing and resolving marital disagreements.

1.2 Statement of the Problem

Christian marriage is traditionally presented as a relationship founded on love, faithfulness, mutual commitment, companionship and spiritual unity. Churches invest considerable effort in preparing individuals for marriage through premarital counselling, marriage seminars, sermons, prayer programmes and family ministries. Ideally, these activities should equip Christian couples with the spiritual and relational resources required to maintain healthy marriages. However, the reality experienced by many couples suggests that Christian identity and church participation do not automatically prevent marital disagreements or guarantee marital stability.

The problem is that some Christian couples experience persistent conflicts that remain unresolved for long periods. These conflicts may concern communication, finances, sexual intimacy, parenting, household responsibilities, in-law relationships, decision-making, gender roles, employment and religious participation. The difficulty is not necessarily the existence of disagreement itself, but the inability of some couples to manage disagreements constructively. When conflict is repeatedly avoided, escalated or expressed through hostility, it can gradually weaken emotional intimacy and marital satisfaction.

Communication breakdown constitutes one of the major problems associated with marital conflict. Couples may fail to communicate their expectations clearly or may communicate through accusation, criticism, insults, silence and withdrawal. Nigerian evidence indicates that insufficient time together, harsh communication, mistrust, bringing past negative experiences into current disagreements and failure to consider a spouse’s opinion can undermine effective marital communication (Awosan et al., 2023).

The problem is further complicated by financial pressure. Contemporary Nigerian families face significant financial responsibilities involving housing, food, children’s education, healthcare, transportation and support for relatives. Where spouses have different financial priorities or unequal perceptions of their responsibilities, financial matters may become a recurring source of conflict. Research has shown that money-related disagreements can be particularly persistent and difficult to resolve (Papp et al., 2009).

Gender expectations constitute another important problem. Traditional expectations may position the husband as primary decision-maker and provider while assigning substantial domestic responsibilities to the wife. Contemporary economic realities, however, increasingly involve women in paid employment, entrepreneurship and financial contributions to the household. Where spouses disagree over authority, domestic labour, financial contributions or decision-making, conflict may result.

Among Nigerian Christians, interpretations of biblical teaching can sometimes influence these disagreements. Ademiluka (2021) notes that patriarchal understandings of marriage can contribute to marital disharmony and argues for an interpretation of Ephesians 5:22–33 that emphasises responsible love rather than domination. The problem, therefore, is not simply whether couples are religious, but how religious beliefs are interpreted and applied within everyday marital relationships.

Another problem is that some Christian couples may conceal marital difficulties because of the perceived stigma associated with admitting that their marriage is experiencing problems. Couples may fear that disclosure will affect their reputation within the church or community. Some may therefore tolerate unresolved conflict rather than seek professional or pastoral assistance. This can allow relatively manageable disagreements to develop into more serious relational problems.

There is also a concern about the adequacy of church-based responses to marital conflict. Although many churches provide counselling and marriage programmes, the availability, accessibility and quality of such services may differ from one congregation to another. Some couples may receive predominantly spiritual advice when they also require psychological, communication, financial or family counselling. This raises questions about whether existing church-based approaches sufficiently address the multidimensional nature of contemporary marital conflict.

Recent evidence from Lagos demonstrates the significance of this problem. Onyela, Adams and Odobo (2024) found that Christian couples in Kosofe experienced marital conflicts associated with communication breakdown, cultural differences, financial issues and household responsibilities. They also found that some conflicts remained unresolved for considerable periods and recommended financial literacy, counselling and communication training.

However, the findings from Kosofe cannot simply be transferred to Ikorodu. Communities within Lagos State differ in their social composition, economic conditions, family structures, patterns of religious participation and cultural practices. There is therefore a need to generate empirical evidence specifically from Christian couples living in Ikorodu Local Government Area.

The absence of sufficient local evidence creates a practical problem for churches, marriage counsellors and Christian couples in Ikorodu. Without understanding the particular factors contributing to marital conflicts in the area, interventions may remain general rather than being responsive to the actual experiences of couples. Church leaders may provide counselling based on assumptions about marital problems without sufficient knowledge of the most common challenges faced by couples in the community.

Furthermore, there is a need to establish whether Christian religious commitment actually functions as a resource for conflict management among couples in the study area. Religious beliefs can promote forgiveness, patience, sacrificial love, mutual respect and reconciliation. David and Stafford (2015) found that religious communication and forgiveness were associated with marital quality, while Fraser et al. (2021) found an association between shared Christian religious identity and marital satisfaction. Yet the extent to which these religious resources are actually used by Christian couples in Ikorodu requires empirical investigation.

Another problem is that marital conflict can have consequences beyond the couple. Persistent conflict may affect children’s emotional environment, family relationships, productivity, psychological well-being and participation in community and religious activities. Where conflict becomes abusive, the consequences can be more severe. Therefore, understanding marital conflict and its management is important not only for individual couples but also for the wider family and church community.

The problem is consequently not simply that marital conflicts exist among Christian couples. Rather, the major concern is the persistence of unresolved conflicts despite the moral and spiritual resources available within Christianity. There is insufficient local empirical evidence concerning the major causes of these conflicts, how they affect Christian marriages, the extent to which couples use Christian principles in managing disagreements, and the effectiveness of church-based counselling and other conflict-resolution mechanisms.

It is against this background that the present study investigates Christian Marriage and the Challenge of Marital Conflicts in Contemporary Nigerian Society: A Study of Selected Christian Couples in Ikorodu Local Government Area, Lagos State. The study is designed to provide evidence that can help couples, churches, marriage counsellors and other stakeholders understand and respond more effectively to marital conflicts within the contemporary Nigerian Christian context.

1.3 Purpose of the Study

The main purpose of this study is to examine Christian marriage and the challenges of marital conflicts among selected Christian couples in Ikorodu Local Government Area, Lagos State.

Specifically, the study seeks to:

1. identify the major forms of marital conflicts experienced by selected Christian couples in Ikorodu Local Government Area;
2. examine the major factors responsible for marital conflicts among selected Christian couples;
3. determine the effects of marital conflicts on marital satisfaction and family relationships;
4. examine the influence of communication patterns on marital conflict among Christian couples;
5. assess the influence of financial challenges on marital conflicts among Christian couples

1.4 Research Questions

The following research questions will guide the study:

1. What are the major forms of marital conflicts experienced by selected Christian couples in Ikorodu Local Government Area?
2. What are the major factors responsible for marital conflicts among selected Christian couples?
3. What effects do marital conflicts have on marital satisfaction and family relationships?
4. How do communication patterns influence marital conflict among Christian couples?

1.5 Research Hypothesis

The following null hypothesis will be tested at the 0.05 level of significance:

H₀: There is no significant relationship between effective marital conflict-management practices and marital stability among selected Christian couples in Ikorodu Local Government Area, Lagos State.

1.6 Significance of the Study

The study will be significant to Christian couples, pastors, marriage counsellors, church leaders, families, Christian educators, researchers and the wider society.

Christian Couples

The findings will help Christian couples understand common sources of marital conflict and the importance of constructive communication, forgiveness, negotiation, mutual respect and shared responsibility. The study may encourage couples to seek assistance before conflicts become destructive.

Pastors and Church Leaders

The findings will provide pastors and church leaders with empirical information about the marital challenges experienced by members of their congregations. This may help them design more relevant marriage ministries, counselling programmes, seminars and family-support initiatives.

Marriage Counsellors

Marriage counsellors may benefit from the identification of specific conflict factors affecting Christian couples in Ikorodu. The findings can assist counsellors in developing interventions that address communication, financial management, gender expectations, family relationships and other relevant issues.

Christian Churches

Churches may use the findings to strengthen premarital and post-marital counselling programmes. The study may also encourage churches to integrate biblical teaching with practical relationship and conflict-management skills.

Families

The study will contribute to greater awareness of the consequences of unresolved marital conflict on family relationships and children. It may encourage families to support couples constructively rather than intensify marital disagreements through unnecessary interference.

Christian Theological Institutions

The study may provide useful material for theological institutions and Christian educators in developing training programmes that equip pastors and church workers to address contemporary marital problems.

Researchers

The study will contribute to the literature on Christian marriage, marital conflict, family relationships and conflict resolution in Nigeria. It will provide a localised perspective from Ikorodu Local Government Area.

Future Researchers

The findings may serve as a reference for future studies on Christian marriage, marital satisfaction, communication, family conflict, pastoral counselling and marriage stability in Lagos State and other parts of Nigeria.

1.7 Scope of the Study

The study focuses on Christian Marriage and the Challenge of Marital Conflicts in Contemporary Nigerian Society, with particular reference to selected Christian couples in Ikorodu Local Government Area, Lagos State.

Geographically, the study is restricted to selected Christian churches and Christian couples within Ikorodu Local Government Area. The study will involve married Christian couples who satisfy the criteria established by the researcher.

Thematically, the study covers major areas of marital conflict, including communication problems, financial challenges, gender roles, household responsibilities, parenting, extended-family relationships, decision-making, emotional intimacy and other factors relevant to marital relationships.

The study will also examine conflict-management practices, including communication, negotiation, forgiveness, prayer, counselling, pastoral intervention, compromise and other strategies used by couples.

The study does not attempt to examine every form of family conflict in Nigerian society. It is specifically concerned with marital conflict among Christian couples and the ways such couples understand and manage their marital disagreements.

1.8 Operational Definition of Terms

Christian Marriage

Christian marriage refers to the marital union between a man and a woman who identify with the Christian faith and understand marriage within the framework of Christian beliefs, values and teachings.

Marital Conflict

Marital conflict refers to disagreements, tensions, disputes or recurring differences between spouses concerning issues such as communication, finances, sex, parenting, household responsibilities, decision-making, family relationships or other aspects of married life.

Marital Stability

Marital stability refers to the ability of a marriage to remain intact and functional while spouses maintain commitment, satisfaction, mutual support and constructive ways of managing disagreements.

Conflict Management

Conflict management refers to the processes and strategies used by spouses to prevent, reduce, manage or resolve disagreements in a constructive manner.

Marital Satisfaction

Marital satisfaction refers to the degree to which spouses perceive their marriage as fulfilling, supportive, emotionally rewarding and consistent with their expectations.

Communication

Communication refers to the exchange of information, feelings, needs, opinions and expectations between spouses through verbal and non-verbal means.

Christian Couples

Christian couples refer to married men and women who identify as Christians and belong to the selected churches included in the study.

Marriage Counselling

Marriage counselling refers to professional or pastoral assistance provided to couples to help them understand and manage relational problems and improve their marital relationship.

Pastoral Counselling

Pastoral counselling refers to counselling provided within a Christian ministry context, drawing on biblical, theological and relational principles to assist individuals or couples experiencing personal or marital difficulties.

Marital Disharmony

Marital disharmony refers to a persistent state of disagreement, tension, dissatisfaction or lack of cooperation between spouses.

Financial Conflict

Financial conflict refers to disagreements between spouses concerning income, expenditure, savings, debts, financial responsibilities, investments, support for relatives or other monetary matters.

Extended Family

Extended family refers to relatives beyond the husband-wife and children unit, including parents, siblings, grandparents, uncles, aunts and other relatives whose relationships or expectations may affect the marriage.

Contemporary Nigerian Society

Contemporary Nigerian society refers to the present social, economic, cultural and religious environment within which Nigerian individuals and families live and interact.

1.9 Organisation of the Study

The study will be organised into five chapters.

Chapter One presents the introduction to the study. It contains the background of the study, statement of the problem, purpose of the study, research questions, research hypothesis, significance of the study, scope of the study, operational definition of terms and organisation of the study.

Chapter Two will review relevant literature on Christian marriage and marital conflict. It will cover the conceptual review, theoretical framework, empirical review and identified gap in the literature.

Chapter Three will present the methodology of the study, including research design, study area, population, sample size, sampling technique, research instrument, validity and reliability of the instrument, data-collection procedure and method of data analysis.

Chapter Four will present, analyse and interpret the data collected from respondents. The research questions will be answered and the hypothesis will be tested using an appropriate statistical technique.

Chapter Five will present the summary of findings, conclusion and recommendations. Suggestions for further research will also be provided.

Project – Christian Marriage and the Challenge of Marital Conflicts in Contemporary Nigerian Society: A Study of Selected Christian Couples in Ikorodu Local Government Area, Lagos State