Project – The Role of the Church in Combating Domestic Violence and Promoting Peaceful Family Relationships: A Study of Selected Christian Churches in Aba, Abia State

CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

The family is widely recognised as a fundamental institution of society because it provides a setting for companionship, reproduction, socialisation, emotional support and the transmission of moral and cultural values. Ideally, family relationships should be characterised by love, mutual respect, trust, cooperation and peaceful conflict resolution. However, domestic violence undermines these ideals by introducing fear, intimidation, injury, coercion and emotional distress into the home. Domestic violence may occur between spouses, intimate partners, children, parents, relatives or other members of a household. It includes physical assault, sexual abuse, psychological intimidation, economic control, threats and other behaviours intended to harm or dominate another family member. The World Health Organization (WHO, 2024) identifies intimate partner violence as a significant public health and human rights concern, with consequences that extend beyond immediate physical injuries to psychological well-being and family stability. Therefore, domestic violence should not be understood merely as a private disagreement between family members; it is also a social problem requiring moral guidance, community intervention and appropriate institutional responses.

Domestic violence remains a major concern internationally because it affects personal safety, health, dignity and the stability of family life. The World Health Organization (2024) reports that approximately one in three women worldwide experiences physical and/or sexual violence during her lifetime, much of it involving an intimate partner. Although women and girls experience substantial levels of intimate partner and gender-based violence, men, boys, children and older people can also experience abuse within domestic settings. The effects may include physical injuries, anxiety, depression, loss of confidence, social isolation and difficulties in maintaining healthy relationships. Children who witness violence between caregivers may experience fear and emotional insecurity and may come to regard aggression as a normal way of resolving disagreements. The WHO (2024) further explains that violence is associated with interacting individual, relationship, community and societal factors, including controlling behaviour, harmful gender norms and attitudes that tolerate violence. This evidence demonstrates the need for preventive approaches that address not only the actions of individual perpetrators but also the beliefs, social expectations and institutional responses that may allow abuse to continue.

In Nigeria, domestic violence has important implications for public health, human rights, family welfare and social development. The Nigeria Demographic and Health Survey 2018 reported that 36% of ever-married women surveyed had experienced spousal physical, sexual or emotional violence, illustrating the seriousness of the problem in the country (National Population Commission [NPC] & ICF, 2019). The survey also found that more than half of women who had experienced physical or sexual violence had never sought help to stop it. These findings suggest that domestic violence may remain hidden because of fear, shame, economic dependence, family pressure or concern about the consequences of reporting abuse. Although the survey provides valuable national evidence, its findings should not automatically be interpreted as the current prevalence in every Nigerian state or community. In addition, Nigeria’s Violence Against Persons (Prohibition) Act, 2015, provides a legal framework for addressing violence and protecting persons from harmful acts. The existence of such a legal framework does not by itself guarantee that every survivor will obtain protection or that every community will respond effectively. Consequently, complementary efforts involving families, religious institutions, civil society organisations and relevant public agencies remain important in preventing violence and supporting affected persons.

The church occupies a significant position in many Nigerian communities because it provides religious instruction, spiritual support, moral education, pastoral counselling and opportunities for communal participation. Through sermons, Bible study, marriage preparation, family seminars, prayer meetings, youth programmes and pastoral visits, churches can influence how members understand marriage, parenting, gender relations, forgiveness, responsibility and peaceful coexistence. Christian teachings concerning love, compassion, justice, self-control and respect for others provide a moral foundation for challenging cruelty and promoting nonviolent relationships. For example, Ephesians 5:25 calls husbands to love their wives sacrificially, while Ephesians 6:4 cautions parents against provoking their children. The biblical instruction to love one’s neighbour also supports the principle that people should not deliberately inflict harm on others (New Revised Standard Version Updated Edition Bible, 2021, Matthew 22:39). These teachings can be applied in practical ways to encourage respectful communication, responsible parenting, emotional maturity and peaceful settlement of disagreements. However, the extent to which such teachings prevent domestic violence depends on how they are interpreted, taught and translated into everyday conduct.

Beyond preaching and worship, churches can contribute to domestic violence prevention by establishing practical support systems for individuals and families experiencing conflict or abuse. Such activities may include premarital education, marital counselling, parenting classes, referrals to qualified counsellors, awareness campaigns, confidential reporting arrangements and collaboration with social welfare and legal services. Religious leaders can also use their public influence to challenge attitudes that excuse violence or treat abuse as an acceptable form of discipline. UN Women (2019) describes the potential of trained religious and community leaders to challenge harmful social norms, promote gender equality and improve support for survivors. Its discussion of community-based interventions demonstrates that religious institutions can contribute to prevention when leaders receive appropriate preparation and actively engage their congregations. Nevertheless, the church’s role should not be limited to encouraging couples to remain together or urging victims to forgive their abusers. Where violence is present, effective pastoral care must take account of the survivor’s safety, the seriousness of the abuse and the need for appropriate professional or legal assistance. Religious guidance can complement, but should not replace, specialised support and lawful protection.

Despite the potential of churches to promote peaceful family relationships, their responses to domestic violence may vary according to leadership attitudes, theological interpretation, available resources and the level of awareness among church members. Some congregations may provide counselling and referrals, while others may treat domestic abuse primarily as a private marital problem, encourage reconciliation without adequate safety assessment or lack clear procedures for responding to disclosures. The United Nations Population Fund (UNFPA, 2015) emphasises the importance of addressing gender-based violence through coordinated and context-sensitive responses that recognise the needs and rights of survivors. Similarly, the WHO (2024) highlights the role of harmful social norms and unequal power relations in sustaining violence. These perspectives suggest that religious messages alone may not be sufficient unless they are supported by practical policies, trained personnel, confidentiality safeguards and clear referral pathways. Churches also need to distinguish ordinary disagreements, which may be addressed through communication and counselling, from patterns of abuse involving threats, coercion or physical harm, for which safety and specialist intervention are essential. Examining the church’s role therefore requires attention to both its moral teachings and the practical ways those teachings are implemented.

In Aba, Abia State, Christian churches operate within a diverse urban environment in which families may encounter economic pressures, changing social expectations, marital disagreements and competing responsibilities. Churches may serve as accessible institutions where people seek advice about marriage, parenting, conflict and personal difficulties. Their teachings and pastoral practices may therefore influence how members understand domestic violence, whether survivors feel able to disclose abuse and whether family disputes are addressed through peaceful and responsible means. However, the general importance of churches does not establish how effectively individual congregations in Aba prevent domestic violence or support peaceful family relationships. A local investigation is necessary to examine the kinds of teachings and programmes offered, the approaches adopted by church leaders, the perceptions of church members and the challenges that limit effective intervention. This study is therefore designed to investigate the role of selected Christian churches in combating domestic violence and promoting peaceful family relationships in Aba, Abia State, with particular attention to awareness creation, pastoral counselling, conflict resolution, survivor support and possible collaboration with relevant professional and legal institutions (NPC & ICF, 2019; UN Women, 2019; WHO, 2024).

1.2 Statement of the Problem

Domestic violence remains a serious challenge to the achievement of peaceful, stable and supportive family relationships. Rather than serving as places of security and emotional support, some homes become environments in which individuals experience physical assault, verbal humiliation, threats, sexual coercion, economic deprivation or persistent controlling behaviour. Such experiences can damage the dignity and well-being of victims, weaken trust between spouses and affect the emotional development of children who witness repeated conflict. The Nigeria Demographic and Health Survey 2018 documented substantial experiences of spousal physical, sexual and emotional violence among ever-married women, while also identifying low levels of help-seeking among many survivors (NPC & ICF, 2019). This indicates that domestic violence is not simply an issue of private disagreement but a problem with consequences for family welfare and community development. Although churches teach love, patience, forgiveness and peaceful coexistence, the persistence of domestic violence raises questions about the extent to which these teachings are understood, accepted and translated into practical behaviour among church members.

A second problem concerns the possible gap between Christian teachings about family life and the actual responses of some church communities when domestic violence occurs. Churches are often approached for guidance on marital conflict and family difficulties because pastors and other religious leaders are regarded as moral and spiritual advisers. However, where church leaders lack specialised knowledge of domestic violence, they may interpret abuse as an ordinary disagreement, recommend reconciliation without assessing danger or rely exclusively on prayer and spiritual counsel. Such responses may unintentionally discourage survivors from seeking protection or professional assistance. Research and policy guidance on violence prevention emphasise that religious and community leaders can challenge harmful social norms, but their involvement is most useful when supported by appropriate training and survivor-centred practices (UN Women, 2019; WHO, 2024). It is therefore necessary to investigate whether the selected churches in Aba have adequate awareness, counselling procedures, referral arrangements and practical strategies for responding to domestic violence.

A further problem is that domestic violence may be sustained by social attitudes that place pressure on victims to preserve the appearance of a successful marriage, remain silent about abuse or regard seeking outside help as a sign of family failure. Economic dependence, fear of stigma, concern about children, family expectations and religious interpretations of marital commitment may also affect a victim’s willingness to disclose abuse. Although Christian teachings encourage forgiveness and reconciliation, these principles can be misunderstood if they are used to minimise violence or to place responsibility for an abuser’s conduct on the person being harmed. The WHO (2024) identifies harmful gender norms, controlling behaviour and attitudes that justify violence as factors associated with intimate partner violence. Consequently, churches need approaches that promote forgiveness without excusing abuse, encourage reconciliation only where it is safe and appropriate, and recognise that survivors may require medical care, psychosocial support, legal protection or temporary safe accommodation. The extent to which church leaders and members in Aba recognise and address these concerns requires systematic investigation rather than assumption.

Finally, there is a need for locally grounded evidence on the contributions and limitations of selected Christian churches in Aba, Abia State, in preventing domestic violence and promoting peaceful family relationships. While national surveys establish that domestic violence is a significant concern in Nigeria, they do not, by themselves, explain the specific programmes, pastoral practices, attitudes and institutional challenges found in individual congregations in Aba (NPC & ICF, 2019). Without such evidence, recommendations for improving the church’s contribution may remain general and may not adequately reflect the experiences of pastors, church members and families in the study area. This study therefore seeks to examine the ways selected churches educate their members about domestic violence, the counselling and support services they provide, their approaches to family conflict resolution and the challenges affecting their interventions. The central problem is whether and how the selected Christian churches contribute to combating domestic violence and promoting peaceful family relationships in Aba, Abia State.

1.3 Objectives of the Study

The general objective of this study is to examine the role of the church in combating domestic violence and promoting peaceful family relationships in selected Christian churches in Aba, Abia State.

The specific objectives are to:

1. Examine the level of awareness among members of selected Christian churches in Aba concerning the causes, forms and consequences of domestic violence.

2. Assess the role of church teachings, sermons and family education programmes in discouraging domestic violence and encouraging peaceful family relationships.

3. Investigate the contribution of pastoral counselling, marital guidance and church-based support services to the prevention and management of domestic violence.

4. Identify the major challenges facing selected Christian churches in Aba in combating domestic violence and recommend strategies for improving their interventions.

1.4 Research Questions

The study will be guided by the following research questions:

1. What is the level of awareness among members of selected Christian churches in Aba concerning the causes, forms and consequences of domestic violence?

2. How do church teachings, sermons and family education programmes discourage domestic violence and encourage peaceful family relationships?

3. To what extent do pastoral counselling, marital guidance and church-based support services contribute to the prevention and management of domestic violence?

4. What major challenges do selected Christian churches in Aba face in combating domestic violence, and what strategies could improve their interventions?

1.5 Research Hypothesis

The following null hypothesis will guide the quantitative aspect of the study:

H₀: There is no statistically significant relationship between church-based interventions and the promotion of peaceful family relationships among members of selected Christian churches in Aba, Abia State.

1.6 Significance of the Study

The findings of this study are expected to be beneficial to church leaders, Christian families, victims and survivors of domestic violence, policymakers, social welfare organisations, researchers and the wider community.

Church leaders and religious institutions: The study may help pastors, priests, marriage counsellors and other church leaders evaluate their current responses to domestic violence. It may identify areas where sermons, premarital education, marital counselling and family programmes can be strengthened. The findings may also encourage churches to develop clear procedures for receiving disclosures, protecting confidentiality, assessing immediate safety concerns and referring survivors to qualified professionals. This is consistent with the importance of engaging religious leaders in challenging harmful social norms and supporting prevention efforts (UN Women, 2019).

Married couples and families: The study may encourage couples and other household members to develop healthier approaches to communication, disagreement and decision-making. By highlighting the difference between normal disagreements and abusive conduct, the research may contribute to greater understanding of mutual respect, shared responsibility and nonviolent conflict resolution. Its findings may also support family education that promotes emotional safety and recognises that love and reconciliation cannot be separated from respect for personal dignity and safety (WHO, 2024).

Victims and survivors of domestic violence: The study may help draw attention to the importance of supportive and non-judgmental responses when individuals disclose abuse. It may encourage church communities to reduce stigma, avoid blaming survivors and make appropriate referrals to health, psychosocial, social welfare and legal services. Such responses are important because national survey evidence indicates that many women who experience physical or sexual violence do not seek help (NPC & ICF, 2019).

Government and policymakers: The findings may provide local information that can assist relevant agencies in developing community-based awareness programmes and strengthening cooperation between religious institutions and professional services. The study may also support efforts to improve public understanding of legal protections and the importance of appropriate responses to domestic violence under the Violence Against Persons (Prohibition) Act, 2015.

Social workers, counsellors and civil society organisations: The study may identify opportunities for collaboration between churches and organisations that provide counselling, survivor support, legal assistance and other services. This could help churches recognise situations requiring specialist intervention rather than relying exclusively on pastoral advice. Coordinated responses are important because domestic violence has interconnected health, social and safety consequences (WHO, 2024).

Students and future researchers: The study may contribute to academic discussions on religion, family relationships, domestic violence prevention and community development. It may provide a foundation for further research comparing churches, examining the experiences of survivors or evaluating the effectiveness of specific church-based programmes in other communities.

The wider community: By examining how religious institutions can promote nonviolence and responsible family relationships, the study may contribute to broader community awareness. The findings could encourage community members to challenge attitudes that excuse abuse and support constructive cooperation among churches, families, professionals and public agencies.

1.7 Scope of the Study

The study focuses on the role of the church in combating domestic violence and promoting peaceful family relationships in selected Christian churches in Aba, Abia State. Geographically, the study is restricted to Aba and the selected churches within the study area. The specific congregations will be identified by the researcher according to the study’s sampling criteria and the accessibility of eligible respondents.

In terms of content, the study covers awareness of domestic violence, the influence of Christian teachings and sermons, premarital and marital education, pastoral counselling, church-based support services, conflict resolution and challenges encountered by church leaders and members in addressing domestic violence. It will also consider how church-based responses may encourage peaceful relationships while recognising the need for professional assistance and legal protection where abuse occurs.

The study will obtain relevant information from appropriate respondents, which may include church leaders, marriage counsellors and adult church members. The findings will relate primarily to the selected churches and should not automatically be generalised to every Christian church in Aba, Abia State or Nigeria.

1.8 Limitations of the Study

One anticipated limitation is the sensitivity of domestic violence as a research subject. Some respondents may be unwilling to discuss personal experiences or disclose information about abuse because of fear, shame, stigma or concerns about confidentiality. This could affect the completeness of the information obtained. To minimise this limitation, respondents should be informed of the purpose of the study, their right to decline participation and the confidentiality measures that will be applied.

Another limitation may be the possibility of socially desirable responses. Some church leaders or members may present their congregations as more effective in preventing domestic violence than their actual practices indicate. The researcher can reduce this limitation by using clear and neutral research questions, protecting respondents’ identities and comparing responses from different categories of participants where feasible.

Limited time, financial resources and access to some churches may also affect the number of congregations and respondents covered. The researcher will therefore need to establish a realistic sampling plan and collect information systematically. These limitations will be acknowledged when interpreting the findings, and conclusions will be restricted to what the collected evidence supports.

1.9 Operational Definition of Terms

Church: A Christian religious institution or congregation that provides worship, biblical instruction, pastoral care and other religious or community services. In this study, it refers to the selected Christian churches in Aba, Abia State.

Domestic violence: Acts or patterns of physical, sexual, psychological, emotional or economic abuse, coercion, threats or controlling behaviour occurring within a domestic or intimate relationship. In this study, the term includes abusive conduct affecting spouses, partners and other household or family members.

Combating domestic violence: Actions intended to prevent, identify, challenge or respond to domestic abuse. In this study, these actions include church education, awareness campaigns, counselling, appropriate referrals, survivor support and cooperation with relevant professionals and authorities.

Peaceful family relationships: Family relationships characterised by mutual respect, safety, effective communication, cooperation and nonviolent management of disagreements.

Pastoral counselling: Guidance and support provided by a pastor or another authorised church leader to individuals or families experiencing personal, marital or family difficulties. In cases involving abuse, pastoral counselling should be accompanied by appropriate safety assessment and referral when necessary.

Church teachings: Biblical instruction, sermons, Christian ethical principles and religious guidance communicated to church members concerning marriage, family responsibilities, human dignity, love, forgiveness and peaceful coexistence.

Family conflict resolution: The processes used to address disagreements among family members through communication, negotiation, counselling and other nonviolent approaches. Where abuse or coercive control is present, safety and professional intervention take priority over mediation or reconciliation.

Survivor: A person who has experienced domestic violence and is seeking, receiving or rebuilding safety and well-being following the abuse.

Project – The Role of the Church in Combating Domestic Violence and Promoting Peaceful Family Relationships: A Study of Selected Christian Churches in Aba, Abia State