Social Statuses a Condition in Christian Marriage: A Case Study of Christ Apostolic Church, Babayare Assembly
Chapter One
Objective of the study
The objective of the study is to find out social statuses a condition in Christian marriage. The specific objectives are;
- To ascertain whether social status influence Christian marriage in Christ Apostolic Church
- To find out the important of social status in Christian marriage in Christ Apostolic Church
- To whether Christian welcome social status in their marriages in Christ Apostolic Church
- To find out whether social status really matter in marriage especially Christian marriage in Christ Apostolic Church
CHAPTER TWO
LITERATURE REVIEW
INTRODUCTION
Our focus in this chapter is to critically examine relevant literature that would assist in explaining the research problem and furthermore recognize the efforts of scholars who had previously contributed immensely to similar research. The chapter intends to deepen the understanding of the study and close the perceived gaps.
MARRIAGE
The biblical idea of marriage and family along the revelation-historical way of reasoning has the creational order as its foundation (Köstenberger 2004:31). Several principles arising from the creation of humankind have a determining meaning for the construction of family life in a biblical sense. The narrative in Gn 1-3 can be seen as the prototype of marriage and although other forms of marriages are described in the Bible, a revelation-historical survey of the biblical data regarding marriage reveals that the creational order should remain the ultimate test for this relationship. Both Jesus and the apostles refer to this order in their teachings about the essence of marriage and the responsibilities of husband and wife. Köstenberger (2004:31 & 61) provides an extensive explanation of the relevant biblical material in his recent publication and I consider it unnecessary to deal with all the material in this article again. For the purposes of this article a short summary of the main principles regarding marriage and the important ethical norms will be provided. These are:
God establishes marriage as a heterosexual monogamous marriage – an exclusive relationship between one man and one woman (Douma 1993:113). Although polygamy was a custom in Old Testament times as it is evident in the lives of Lamech (Gn 4:19), Ezau (Gn 26:34), Abraham, David and Solomon, monogamy was the creational order. The historical accounts about polygamy must be seen as descriptive material but the creational order as prescriptive. This principle also forms the foundation of marital relations in the New Testament (1 Chr 7:2; Eph 5:28-33; Col 3:19 & Tt 2:4). Polygamy is introduced in a descriptive way as a result of the fall while monogamy is introduced as prescriptive, in other words as the will of God. This creational order also excludes any notion of same-sex marriages.
The purpose of marriage is primarily mutual help and guidance (Eph 5:23-25), physical and spiritual fulfilment and the prevention of immorality (1 Chr 7:1-7). According to Köstenberger (2004:98) procreation was also considered as an integral part of God’s plan for marriage. He refers among other things to Genesis 1:28, 9:1 and 35:11. However, this point of view poses some ethical problems, because the childless marriage was not perceived as inferior. It seems that procreation is of secondary importance because a childless marriage can also be a blessing (Douma 1993:123). 4 A couple can even choose not to have children in circumstances where the forming of a family may be detrimental to the well-being of the marriage or the society. The view of Hauerwas (2002:512) that Christians are called to marriage in order to build up the church is also problematic, even in the context of the remainder of his article. The same can be said of the opinion of Douma (1996:253) that voluntary childlessness conflicts with God’s intention for marriage. He maintains that those who marry must be willing to have children. In my opinion, the view that the primary purpose of marriage is procreation, even for the sake of the church, reduces marriage to the sphere of the biological and inhibits the Christian to fulfil a responsible calling in society. When planning a family the well-being of the future children, the marital relation, the church and the society should be taken into account. For example, there will be no sense in having children and to subject them to a life of poverty and perennial despair. If it is ethically sound for a marital couple to plan the number of children, as Douma argues, they may also plan to have no children under certain circumstances. However, this planning should be done with responsibility in the light of the broad biblical perspective on marriage and family and the divine vocation of a family.
CHAPTER THREE
RESEARCH METHODOLOGY
Research design
The researcher used descriptive research survey design in building up this project work the choice of this research design was considered appropriate because of its advantages of identifying attributes of a large population from a group of individuals. The design was suitable for the study as the study sought to social statuses a condition in Christian marriage.
Sources of data collection
Data were collected from two main sources namely:
- Primary source and
- Secondary source
Primary source:
These are materials of statistical investigation which were collected by the research for a particular purpose. They can be obtained through a survey, observation questionnaire or as experiment; the researcher has adopted the questionnaire method for this study.
Secondary source:
These are data from textbook Journal handset etc. they arise as byproducts of the same other purposes. Example administration, various other unpublished works and write ups were also used.
Population of the study
Population of a study is a group of persons or aggregate items, things the researcher is interested in gathering information relevant to social statuses a condition in Christian marriage. Two hundred (200) members of Christ Apostolic Church in Babayare assembly were selected randomly by the researcher as the population of the study.
CHAPTER FOUR
ANALYSIS AND PRESENTATION OF DATA
One hundred and sixty (160) questionnaires were distributed and one hundred and forty (133) were returned. This figure was the sample size. Out of the one hundred and thirty-three, only one hundred and twenty (120) were properly responded to. As a result, the researcher used one hundred and twenty for this study when more than 50% of the respondents agree to the questions, the answer is taken as valid for the purpose of this study. In analyzing the data, the approach that will be adopted is to find out the percentage and positive and negative answers to the question posed.
CHAPTER FIVE
SUMMARY, CONCLUSION AND RECOMMENDATION
Introduction
It is important to ascertain that the objective of this study was to ascertain social statuses a condition in Christian marriage
In the preceding chapter, the relevant data collected for this study were presented, critically analyzed and appropriate interpretation given. In this chapter, certain recommendations made which in the opinion of the researcher will be of benefits in addressing the challenges of social statuses a condition in Christian marriage
Summary
This study was on social statuses a condition in Christian marriage. Four objectives were raised which included: To ascertain whether social status influence Christian marriage in Christ Apostolic Church, to find out the important of social status in Christian marriage in Christ Apostolic Church, to whether Christian welcome social status in their marriages in Christ Apostolic Church and to find out whether social status really matter in marriage especially Christian marriage in Christ Apostolic Church. The researcher used questionnaires as the instrument for the data collection. Descriptive Survey research design was adopted for this study. A total of 133 respondents made up of pastors, elders, deacons and members were used for the study. The data collected were presented in tables and analyzed using simple percentages and frequencies
Conclusion
The study concluded that social class can influence both your interests and your values, which makes a difference in your relationships. Although social status is not the only influence on relationships, it does matter, and should be recognized so you can deal with it successfully in Christian marriage
Recommendation
The study recommended that Christian should welcome social status to their marriage because it can bring stability to family
When it comes to coupling, poor and working-class couples are more likely to substitute cohabitation for marriage. It is important to welcome social status
References
- Abe, G. (1989). The Jewish and Yoruba Social Institution of Marriage: A Comparative Study. Orita Ibadan Journal of Religious Studies, 21, 8.
- Adeogun, E. (1999). A Transplant of the Vine. Foursquare Gospel Church in Nigeria. Lagos: Academy Press.
- Akintola. (2012). Marriage in Africa. Retrieved from August 17, 2012, from http//www.bing.com/search?q=marriage=in=africa8q1%28site%3Ahttp%2f
- Beecher, W. J. (2010). Marriage definition. Retrieved August 14, 2012, from http://www.dubaime.org/legpl
- Benson, A. I. (1998). Common law of marriage. Retrieved August 14, 2012, from http://iegaldictionaryThefreedictionary.com?cornrnon±iaw±marriage
- Brummer, C. E. (2003). The Shackles of Covenant Marriage: Who Holds the Key to Wedlock? University of Arkansacat Little Rack Law Review, 25(winter).
- Eshleman, J. R. (Ed.) (2005). Introduction to Sociology. LLC: Best value textbooks.
- Fish. (2006). Do People Marry? South Baptist Church. Retrieved from http://www.fortworthbaptist church
- Kendall, D. (1998). Sociology in our Times. California: Wadsworth.
- LaHaye, B. (2005). The New Spirit Controlled Woman. Illinois: Harvest House Publisher.
