Project – Christian Marriage Preparation and Marital Stability among Newly Married Couples: A Study of Selected Pentecostal Churches in Ikeja, Lagos State

CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Marriage is one of the oldest and most significant social institutions in human society. It provides a framework within which individuals establish companionship, emotional intimacy, family relationships, childbearing and child-rearing responsibilities. Although marriage exists in virtually all societies, its meaning and expectations are shaped by cultural, social and religious values. In the Christian faith, marriage has an additional spiritual dimension because it is understood as a covenantal relationship established under God. The biblical account of creation presents marriage as a union in which a man and woman leave their former family relationships, cleave to each other and become one flesh (Genesis 2:24). Jesus Christ also affirmed the permanence and seriousness of the marital union by emphasising that what God has joined together should not be separated (Matthew 19:4–6). Consequently, Christian marriage is expected to involve commitment, fidelity, mutual love, sacrifice, companionship and spiritual responsibility.

The Christian understanding of marriage places considerable responsibility on couples entering the marital relationship. Marriage is not simply an event marked by a wedding ceremony; it is a continuing relationship that requires emotional maturity, communication skills, conflict-management abilities, financial understanding, sexual responsibility, spiritual commitment and willingness to adjust to the needs of another person. The transition from courtship or engagement to marriage introduces new responsibilities and expectations. Couples who may have known each other for several years before marriage can still encounter difficulties when they begin living together and managing shared finances, household responsibilities, extended-family relationships, sexuality and other aspects of married life. This explains why adequate preparation for marriage has become an important area of interest in family studies, counselling and pastoral ministry.

Christian marriage preparation refers to the deliberate process through which intending couples are equipped with knowledge, attitudes, values and practical skills necessary for healthy married life. It may involve premarital counselling, biblical instruction, communication training, discussions about expectations, conflict-resolution education, financial preparation, sexual education, family-of-origin assessment, spiritual development and guidance concerning roles and responsibilities. In church settings, marriage preparation may be provided by pastors, marriage counsellors, trained lay leaders, Christian educators or professional counsellors. Its purpose is preventive rather than merely corrective: instead of waiting until couples experience serious marital problems, preparation attempts to identify potential areas of difficulty and equip couples with resources for managing them.

Research on premarital education provides empirical support for the importance of preparing couples before marriage. Stanley, Amato, Johnson and Markman (2006), using a large random household survey, found that participation in premarital education was associated with higher marital satisfaction and commitment, lower levels of conflict and lower odds of divorce. Their findings suggest that preparation before marriage may contribute to important marital outcomes across different demographic groups.

Premarital education is particularly important because marriage requires competencies that are not necessarily acquired simply through romantic involvement. Couples may enter marriage with strong affection but inadequate knowledge of how to communicate during disagreement, negotiate differences, manage money, establish boundaries with extended families or cope with changing responsibilities. Marriage preparation can provide opportunities for couples to discuss these issues before they become sources of serious conflict. In this respect, premarital counselling is not an indication that a relationship is already experiencing problems; rather, it can function as a preventive intervention designed to strengthen the relationship before difficulties become entrenched.

However, evidence regarding the effectiveness of premarital education also indicates that the quality, content and method of preparation matter. Fawcett, Hawkins, Blanchard and Carroll (2010), in a meta-analysis of 47 studies, found that premarital education produced more consistent benefits for communication than for relationship quality or satisfaction. Their findings suggest that premarital education should not be viewed as a guarantee against marital difficulties but as an intervention that can develop specific relationship skills, particularly communication skills. This is important because communication represents one of the central mechanisms through which couples express affection, negotiate differences, solve problems and manage conflict.

Hawkins, Stanley, Blanchard and Albright (2012) further examined factors associated with the effectiveness of marriage and relationship education programmes. Their meta-analysis found that programmes involving moderate levels of exposure, particularly approximately 9–20 contact hours, tended to produce stronger effects than programmes involving only 1–8 contact hours. They also found that emphasis on communication skills was associated with stronger effects on communication outcomes. These findings suggest that the effectiveness of marriage preparation may depend partly on adequate duration, relevant content and appropriate instructional methods.

Marriage preparation becomes particularly important in the context of newly married couples. The early years of marriage are a period of adjustment during which expectations formed during courtship meet the practical realities of married life. Couples begin to discover differences in habits, personalities, financial priorities, communication patterns, religious practices, sexual expectations and relationships with extended family members. If these differences are not managed constructively, they can become sources of persistent disagreement. Conversely, when couples possess appropriate skills and a shared understanding of marriage, differences can be managed without necessarily threatening the stability of the union.

Marital stability refers to the ability of spouses to maintain their marital relationship over time while managing challenges without separation or divorce. It is broader than simply remaining legally married. A marriage may continue formally while the spouses experience emotional disconnection, persistent conflict, poor communication or dissatisfaction. Thus, marital stability may involve commitment, satisfaction, effective communication, emotional intimacy, mutual support, constructive conflict resolution and willingness to maintain the relationship during difficult circumstances. Stanley et al. (2006) demonstrated the importance of premarital preparation by finding relationships between premarital education and satisfaction, commitment, conflict and divorce-related outcomes.

The Nigerian context makes the study of marital stability especially relevant. Marriage in Nigeria is influenced by religion, culture, family expectations and economic circumstances. Couples may have to negotiate not only their relationship with each other but also expectations from parents, in-laws, religious communities and wider social networks. Issues such as financial pressure, unemployment, housing, fertility, parenting, gender roles, extended-family interference and cultural expectations may place considerable demands on newly married couples. Consequently, effective marriage preparation needs to be sensitive to the realities within which Nigerian couples establish and maintain their homes.

Empirical studies in Nigeria have documented different dimensions of marital instability. Animasahun and Fatile (2011), in a study of married couples in Lagos, examined patterns of marital instability among 250 married men and women. Their study found that marital instability was sufficiently significant to warrant attention from marriage counsellors and recommended professional marriage assessment and counselling for couples. Importantly, the study was conducted in Lagos metropolis, making its findings particularly relevant to research on marital relationships in Lagos State.

Research involving newly married adults in Nigeria has also identified relationship factors associated with marital instability. Esere, Emmanuel Alayande and Iruloh (2017) examined bullying, self-disclosure and sexual incompatibility as correlates of marital instability among newly married adults in Nigeria. The study focused specifically on newly married adults and highlighted the importance of interpersonal and sexual factors in understanding instability during the early years of marriage. The implication is that preparation for marriage needs to move beyond ceremonial or doctrinal instruction and address practical areas of relationship functioning.

Similarly, studies of marital instability among Nigerian couples have drawn attention to the importance of counselling and relationship support. A study of couples in Igbo-Etiti Local Government Area of Enugu State reported substantial levels of marital instability and recommended intensified counselling, seminars and workshops in community and religious settings to help couples manage marital conflicts. Another Nigerian study examining the effect of marital counselling among married couples in Niger State found sufficient concern about marital stability to justify counselling interventions. These findings reinforce the importance of counselling and educational interventions for strengthening marital relationships.

Christian marriage preparation has a distinctive character because it combines relational education with spiritual formation. Christian couples are generally encouraged to understand marriage in terms of covenant, commitment, sacrificial love, fidelity and mutual responsibility. Biblical passages such as Ephesians 5:21–33, 1 Corinthians 13:4–7 and Colossians 3:12–19 provide Christian teachings concerning love, forgiveness, humility, patience, submission, kindness and mutual responsibility. However, biblical knowledge alone may not always provide couples with the practical skills required to manage contemporary marital challenges. Effective Christian marriage preparation therefore needs to connect biblical principles with practical relationship competencies.

The role of the church is especially important in this regard. Pentecostal churches occupy a prominent position in Nigerian Christianity and often exercise considerable influence over the personal and family lives of their members. Pastors frequently provide premarital counselling and may determine whether couples are adequately prepared before a church wedding. The church therefore has an opportunity to influence the quality of marriages through the nature and quality of its marriage-preparation programmes.

Research in Pentecostal contexts suggests, however, that there can be limitations in how premarital counselling is delivered. Moeti, Madigele and Moeti (2024), in a qualitative study of Pentecostal churches in Gaborone, found that pastors identified the need for better training in premarital counselling. The study also found concerns relating to the absence of standardised counselling manuals, inconsistent approaches and incomplete participation in counselling sessions. The researchers concluded that although premarital counselling is a valuable tool for successful marriage and reducing divorce, its delivery needs to be strengthened.

This issue is relevant to Pentecostal churches because pastoral counselling is frequently relied upon by couples. Kgatle and Spaumer (2023) observe that couples within neo-Pentecostal settings commonly consult pastors when experiencing marital difficulties and may also rely on pastors for premarital counselling. However, they note that counselling by pastors can have limitations where the counsellor lacks appropriate professional training. They therefore propose greater integration of professional counselling with pastoral counselling to improve diagnosis, intervention and ethical practice.

Christian marriage preparation can cover several important areas. First is spiritual preparation. Couples need to understand Christian marriage as a covenant and develop practices that support spiritual unity, including prayer, biblical study, participation in worship and shared Christian values. Spiritual preparation can provide a framework through which couples understand commitment, forgiveness, sacrifice and service.

Second is communication preparation. Effective communication allows spouses to express needs, expectations, concerns and feelings. It also enables couples to listen to each other and clarify misunderstandings. Communication is particularly important in the early years of marriage because couples are still learning each other’s communication styles. Research on marriage education has consistently identified communication as an important outcome of relationship education programmes (Fawcett et al., 2010; Hawkins et al., 2012).

Third is conflict-resolution preparation. Conflict is not necessarily evidence of a failed marriage because differences between spouses are inevitable. The important issue is how disagreements are managed. Couples who learn constructive ways of negotiating differences may be better positioned to prevent disagreements from escalating into destructive patterns. Premarital programmes that include conflict-management skills can therefore help couples recognise negative interaction patterns and develop healthier alternatives.

Fourth is financial preparation. Money is a significant area of marital decision-making. Newly married couples must often decide how income will be managed, how expenses will be shared, how savings will be made and how financial responsibilities will be prioritised. Differences in financial expectations can produce tension if they are not discussed before marriage. Marriage preparation can create an opportunity for couples to discuss income, spending, debt, saving, financial goals and financial responsibilities.

Fifth is role and expectation preparation. Couples may enter marriage with different assumptions about household responsibilities, employment, childcare, gender roles and decision-making. These expectations are sometimes shaped by family background and cultural traditions. If they remain unspoken, they may produce resentment when spouses discover that their assumptions differ. Marriage preparation provides an opportunity to make such expectations explicit and negotiate realistic responsibilities.

Sixth is sexual and reproductive preparation. Sexual intimacy is an important component of marital relationships. Christian marriage preparation can help couples develop appropriate understanding concerning sexual expectations, fidelity, reproductive decisions, fertility, childbirth and mutual respect. Newly married couples who enter marriage without opportunities to discuss these issues may encounter misunderstandings that can negatively affect marital satisfaction.

Seventh is extended-family preparation. Nigerian marriages often involve relationships with parents, siblings and other relatives. While extended family can provide important support, excessive interference can also become a source of marital conflict. Couples need to establish appropriate boundaries while maintaining respect for parents and relatives. Premarital counselling can prepare couples to discuss these boundaries and develop mutually acceptable approaches to family involvement.

Marriage preparation is also relevant because contemporary couples enter marriage with diverse backgrounds and expectations. Educational differences, occupational demands, urban living, social media exposure, changing gender expectations and economic pressures can influence marital relationships. Lagos, as one of Nigeria’s major urban centres, presents an environment in which couples may experience particularly complex economic and social demands. The pace of urban life and the pressures associated with employment, housing, transportation and financial obligations can influence the quality of marital relationships.

Ikeja is an important urban area within Lagos State and contains diverse residential, commercial, religious and professional communities. Pentecostal churches in Ikeja serve individuals and families from different social and economic backgrounds. Because many churches provide premarital counselling as part of their marriage process, they represent important settings for investigating how Christian marriage preparation may relate to subsequent marital stability.

The question is not simply whether couples attend marriage preparation but what they actually receive from the preparation. Attendance alone may not guarantee effectiveness. A couple may attend a few sessions without engaging deeply with issues such as conflict, finances, communication, sexuality or family expectations. Conversely, a well-designed programme that provides sufficient time, relevant content, trained counsellors and opportunities for honest discussion may equip couples with useful skills. The quality and comprehensiveness of marriage preparation are therefore important considerations.

There is also a need to distinguish between preparation for a wedding and preparation for marriage. Wedding preparation often focuses on ceremony, logistics, clothing, guests, venue, finances and religious requirements. Marriage preparation, by contrast, focuses on the relationship that continues after the ceremony. A church may successfully organise a wedding while providing insufficient preparation for the responsibilities of married life. The distinction is important because the ultimate goal of Christian marriage preparation should be the development of healthy, stable and enduring marriages rather than simply the successful completion of a wedding ceremony.

Bawa (2018), in a doctoral study examining premarital counselling and marriage stability among the Alago people of Nigeria, found that neither the existing Christian premarital counselling model nor the indigenous Epawoza preparation model was sufficient when operating independently. The study advocated greater attention to contextualising marriage preparation and integrating relevant cultural knowledge. This finding is important because it suggests that marriage preparation should be culturally relevant and responsive to the actual experiences of couples rather than relying exclusively on abstract teachings.

The need for comprehensive marriage preparation is also reflected in wider Christian institutional practice. In Lagos, the Catholic Bishops’ Conference of Nigeria’s Lagos Ecclesiastical Province launched a comprehensive marriage preparation curriculum in 2024 with the stated purpose of improving marriage preparation and addressing difficulties experienced by married couples. Although the present study focuses on Pentecostal churches rather than Catholic churches, this development demonstrates the increasing recognition within Christian communities that systematic preparation for marriage is necessary.

The relationship between marriage preparation and marital stability therefore deserves careful empirical investigation. Existing research provides evidence that premarital education can improve communication and is associated with better marital outcomes, but the effects are not uniform across programmes or populations (Fawcett et al., 2010; Stanley et al., 2006). Nigerian research has established that marital instability exists and that counselling may assist couples, while studies of Pentecostal settings have raised questions concerning the training of counsellors, the structure of programmes and the adequacy of counselling content (Animasahun & Fatile, 2011; Moeti et al., 2024; Kgatle & Spaumer, 2023).

Despite these findings, there remains a need for context-specific research focusing on newly married couples in Pentecostal churches in Ikeja, Lagos State. In particular, there is a need to determine the nature of Christian marriage preparation received by newly married couples, the extent to which preparation addresses communication, conflict resolution, financial management, spiritual compatibility and marital expectations, and whether participation in such preparation is associated with perceived marital stability. The present study is therefore designed to examine Christian marriage preparation and marital stability among newly married couples in selected Pentecostal churches in Ikeja, Lagos State.

1.2 Statement of the Problem

Marriage is expected to provide companionship, emotional security, mutual support and family stability. Within Christianity, marriage is further understood as a sacred covenant requiring lifelong commitment, faithfulness, love and mutual responsibility. However, the existence of Christian teaching concerning marriage does not automatically guarantee stable marital relationships. Couples may sincerely desire successful marriages but still experience difficulties arising from poor communication, unresolved conflict, financial disagreements, sexual incompatibility, unrealistic expectations, interference from extended families and differences in personality or background.

The problem is particularly significant during the early years of marriage. Newly married couples are required to adjust from individual lifestyles to shared responsibilities and decision-making. During this period, spouses may discover differences that were less obvious during courtship. They may disagree over money, household duties, religious practices, sexual expectations, career priorities, childbearing and relationships with relatives. When couples lack adequate skills for addressing such differences, ordinary disagreements can develop into persistent conflict and emotional distance.

Evidence from Nigeria demonstrates that marital instability is not merely a theoretical concern. Animasahun and Fatile (2011), in their study of married couples in Lagos, identified marital instability as an important issue requiring the attention of marriage counsellors. Esere et al. (2017) similarly investigated bullying, self-disclosure and sexual incompatibility as correlates of marital instability among newly married adults in Nigeria, showing the importance of interpersonal factors in the stability of newly established marriages. These findings suggest that the early years of marriage deserve specific attention in research and intervention.

One major problem is that some couples may enter marriage with inadequate preparation. The existence of a church wedding or attendance at a few premarital counselling sessions does not necessarily mean that couples have acquired the skills required for stable married life. In some cases, marriage preparation may focus primarily on biblical teachings, wedding procedures and church requirements without sufficiently addressing practical issues such as communication, conflict management, financial planning, sexuality, family boundaries and expectations concerning household roles.

Another problem concerns the quality and consistency of church-based premarital counselling. Moeti et al. (2024), in their study of Pentecostal churches, found that some pastors lacked specialised training in premarital counselling and that there were no standardised counselling manuals in the churches studied. The study also identified incomplete participation in counselling sessions and variations in the structure and duration of counselling. Such findings raise questions about whether church-based marriage preparation is always sufficiently comprehensive to meet the complex needs of contemporary couples.

The issue of counsellor competence is particularly important in Pentecostal settings because pastors are often trusted as spiritual advisers and marriage counsellors. Kgatle and Spaumer (2023) argue that although pastoral counselling can be useful, shortcomings may arise when pastors lack adequate professional counselling training. They emphasise the importance of integrating professional counselling approaches with pastoral ministry to improve the quality and ethical practice of marriage counselling. The implication is that the effectiveness of Christian marriage preparation may depend partly on the knowledge and competence of those delivering it.

A further problem is that some marriage preparation programmes may not sufficiently address the contextual realities of Nigerian couples. Marriage in Nigeria is influenced by cultural expectations, extended-family relationships, religious beliefs and socioeconomic conditions. Couples may therefore encounter challenges that require culturally relevant preparation. Bawa (2018) demonstrated this concern in his study of Christian and indigenous approaches to marriage preparation among the Alago people of Nigeria, arguing that existing approaches operating independently were insufficient for promoting marriage stability.

There is also a possible gap between what couples are taught before marriage and what they actually practise after marriage. A couple may receive instruction concerning love, submission, patience and forgiveness but still lack practical strategies for implementing these principles during conflict. Similarly, couples may be told that financial unity is important without being given practical guidance on budgeting, financial disclosure, debt management and joint financial decision-making. Therefore, the mere presence of premarital counselling cannot be assumed to produce marital stability.

The empirical literature also presents a nuanced picture of the effectiveness of premarital education. Stanley et al. (2006) found associations between premarital education and better marital outcomes, including greater satisfaction and commitment and lower conflict and divorce risk. However, Fawcett et al. (2010) found that the overall effects of premarital education were mixed and modest, with stronger evidence for improvements in communication than for relationship satisfaction. This suggests that more research is needed to determine what kinds of Christian marriage preparation are most relevant to specific populations and contexts.

Another concern is that marriage preparation may sometimes be treated as a requirement for obtaining church approval rather than as a meaningful developmental process. When couples attend counselling only because it is required before a wedding can take place, they may participate superficially and fail to disclose important concerns. Sensitive subjects such as sexual expectations, previous relationships, financial obligations, family conflicts, fertility concerns and personal weaknesses may be avoided because couples fear judgement or rejection. Such omissions can reduce the preventive value of premarital counselling.

There is also a concern that couples may not receive adequate follow-up after the wedding. Marriage preparation normally takes place before marriage, yet many of the challenges it seeks to prevent emerge after couples begin living together. Moeti et al. (2024) observed that post-marital counselling can also be an important component of church-based marriage support. If churches provide intensive preparation before marriage but little support during the early years, couples may struggle to translate what they learned into everyday marital practice.

The situation is important in Ikeja because it is an urban environment in which couples may experience considerable social and economic pressures. Newly married couples may face employment demands, housing costs, transportation challenges, financial obligations and competing family expectations. These pressures can intensify marital disagreements, especially where couples have not developed adequate mechanisms for communication and problem-solving.

Although research has examined marital instability in Lagos and premarital education internationally, there is limited empirical evidence specifically examining the relationship between Christian marriage preparation and marital stability among newly married couples in selected Pentecostal churches in Ikeja, Lagos State. Existing Nigerian studies have often examined marital instability generally, while international studies have examined premarital education in different cultural and religious settings. Pentecostal-specific research has highlighted challenges associated with the delivery of premarital counselling, but further investigation is needed within the Nigerian urban Pentecostal context.

The central problem of this study, therefore, is that despite the importance attached to Christian marriage and the availability of premarital counselling in many churches, newly married couples may continue to experience communication difficulties, financial disagreements, unresolved conflicts, unmet expectations and other forms of marital distress. It remains insufficiently established whether the Christian marriage preparation received by newly married couples in selected Pentecostal churches in Ikeja adequately equips them for stable married life and whether participation in such preparation is significantly related to marital stability.

This study consequently seeks to examine Christian Marriage Preparation and Marital Stability among Newly Married Couples in Selected Pentecostal Churches in Ikeja, Lagos State, with particular attention to the content and adequacy of preparation, communication and conflict-management skills, financial and role preparation, spiritual preparation, and the relationship between marriage preparation and marital stability.

1.3 Purpose of the Study

The general purpose of this study is to examine Christian marriage preparation and marital stability among newly married couples in selected Pentecostal churches in Ikeja, Lagos State.

Specifically, the study seeks to:

1. examine the nature and content of Christian marriage preparation provided to intending couples in selected Pentecostal churches in Ikeja;
2. determine the extent to which Christian marriage preparation equips couples with communication and conflict-resolution skills;
3. examine the extent to which Christian marriage preparation addresses financial management, household responsibilities and marital expectations;
4. assess the role of spiritual and biblical preparation in the marital adjustment of newly married couples

1.4 Research Questions

The following research questions will guide the study:

1. What is the nature and content of Christian marriage preparation provided to intending couples in selected Pentecostal churches in Ikeja?
2. To what extent does Christian marriage preparation equip couples with communication and conflict-resolution skills?
3. To what extent does Christian marriage preparation address financial management, household responsibilities and marital expectations?
4. What role does spiritual and biblical preparation play in the marital adjustment of newly married 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 Christian marriage preparation and marital stability among newly married couples in selected Pentecostal churches in Ikeja, Lagos State.

1.6 Significance of the Study

This study will be significant to newly married couples because it will draw attention to the importance of adequate preparation for the practical and spiritual responsibilities of marriage. The findings may help couples understand areas such as communication, conflict management, finances, sexuality, family relationships and spiritual unity that require continued attention after the wedding.

The study will be beneficial to intending couples by highlighting the importance of taking premarital counselling seriously. It may encourage couples to participate actively in marriage preparation and to discuss sensitive issues before entering marriage rather than waiting until serious problems arise.

The study will also benefit pastors and Christian marriage counsellors. Findings may provide information concerning areas in which existing marriage-preparation programmes are effective and areas that require improvement. Pastors may use the findings to develop more comprehensive and practical counselling programmes that combine biblical teaching with evidence-based relationship skills.

Pentecostal churches may also benefit from the study. The findings may encourage churches to review the structure, duration and content of their marriage-preparation programmes. Churches may also be encouraged to provide trained marriage counsellors and establish post-marital support systems for newly married couples.

The study will be useful to theological institutions and Christian educators because it may provide evidence for incorporating practical marriage counselling, family studies and pastoral counselling into ministerial training. It may reinforce the importance of preparing pastors to address contemporary family and marital challenges.

The study will also benefit professional counsellors and family therapists by providing information about the specific challenges experienced by newly married Christian couples in an urban Nigerian setting. Such information may assist professionals who collaborate with churches in providing marriage education and counselling.

For researchers and scholars, the study will contribute to the literature on Christian marriage preparation, Pentecostal pastoral counselling and marital stability. It will provide a basis for further studies examining marriage preparation across different denominations, regions and cultural groups in Nigeria.

Finally, the study may be useful to church administrators and Christian family ministries in designing programmes that extend beyond wedding preparation to continuing marriage education and early-marriage support. Such an approach may contribute to stronger families and healthier Christian communities.

1.7 Scope of the Study

The study focuses on Christian marriage preparation and marital stability among newly married couples in selected Pentecostal churches in Ikeja, Lagos State.

The content scope covers the nature and content of Christian marriage preparation, communication and conflict resolution, financial and household-role preparation, spiritual and biblical preparation, marital expectations and marital stability.

The study will focus specifically on newly married couples, operationally defined for this study as couples who have been married for one to five years. This period is selected because it represents an important stage of marital adjustment during which couples are transitioning from courtship expectations to the realities of married life.

The geographical scope is limited to selected Pentecostal churches in Ikeja, Lagos State. The study does not seek to cover all Pentecostal churches in Lagos State or all Christian denominations.

The population scope will comprise newly married Christian couples within the selected Pentecostal churches. Where appropriate for data collection, church pastors, marriage counsellors or designated marriage-ministry leaders may provide supplementary information concerning the structure of marriage-preparation programmes.

1.8 Limitations of the Study

One possible limitation of the study is the sensitivity of marital issues. Newly married couples may be unwilling to disclose information about conflict, sexual relationships, financial disagreements or emotional difficulties because such matters are regarded as private. The researcher will therefore assure respondents of confidentiality and anonymity to encourage honest responses.

Another limitation may be social desirability bias. Respondents who belong to Pentecostal churches may provide answers that they believe represent ideal Christian behaviour rather than their actual marital experiences. The researcher will reduce this problem by explaining that there are no right or wrong answers and that the information will be used strictly for academic purposes.

The study may also be limited by differences in the structure of premarital counselling among the selected churches. Some churches may have formal marriage-preparation curricula, while others may rely primarily on pastoral instruction. Such differences may make direct comparison difficult.

Time and financial constraints may limit the number of churches and couples that can be included in the study. Consequently, the findings may not be generalised automatically to every Pentecostal church in Ikeja, Lagos State or Nigeria.

Finally, because the study will employ a survey-based approach, the findings will largely reflect respondents’ perceptions and self-reported experiences. Nevertheless, careful instrument design and appropriate statistical procedures will be used to improve the reliability and validity of the findings.

1.9 Operational Definition of Terms

Christian Marriage: A marital union understood and practised within the Christian faith as a covenant characterised by love, fidelity, mutual commitment, companionship and spiritual responsibility.

Christian Marriage Preparation: The organised process through which Christian intending couples receive biblical, spiritual, relational and practical instruction before entering marriage.

Conflict Resolution: The process through which spouses identify, manage and resolve disagreements in constructive ways that protect the relationship.

Communication: The process through which spouses exchange information, feelings, needs, expectations and concerns through verbal and non-verbal interaction.

Marital Adjustment: The process through which newly married spouses adapt to each other’s personalities, expectations, responsibilities, habits and family backgrounds.

Marital Stability: The ability of spouses to maintain a committed marital relationship while managing disagreements, pressures and challenges without persistent separation or dissolution.

Marriage Preparation: The education, counselling and guidance provided to individuals or couples before marriage to equip them for the responsibilities and challenges of married life.

Newly Married Couples: For the purpose of this study, couples who have been legally and/or formally married for between one and five years.

Pentecostal Church: A Christian congregation that identifies with Pentecostal beliefs and practices, particularly emphasis on the Holy Spirit, spiritual gifts, prayer, evangelism and experiential Christian faith.

Premarital Counselling: A structured counselling process designed to help intending couples understand themselves, their partners and the responsibilities and challenges associated with marriage before they marry.

Spiritual Preparation: The process of developing biblical understanding, Christian values, prayer practices and spiritual commitments considered relevant to successful Christian marriage.

Financial Preparation: The process of helping intending couples understand and plan for income management, budgeting, saving, expenditure, debt, financial responsibilities and joint financial decision-making.

Project – Christian Marriage Preparation and Marital Stability among Newly Married Couples: A Study of Selected Pentecostal Churches in Ikeja, Lagos State