"The family that prays together . . .": Relational processes associated with regular family prayer

How Relationship-Enhancing Transcendent Religious Experiences during Adversity Can Encourage Relational Meaning, Depth, Healing, and Action

Research on the relationship between religion, spirituality, and health suggests that religious involvement can help people deal with various kinds of adversity. Although there has been a great deal of work on the influence of religious involvement and religious and spiritual practices on physical, mental, and relational health, there exists a gap in the theoretical and empirical literature about the potential benefits of transcendent religious experiences on marriage and family relationships. We report some findings from a study of in-depth interviews with 198 religious American exemplar families from diverse religious, ethnic, and geographic backgrounds. The religious-ethnic make-up of the sample included: African American Christian (13%), Asian Christian (12%), Catholic and Orthodox Christian (11%), White Evangelical Christian (12%), White Mainline Christian (10%), Latter-day Saint (LDS, Mormon), (14%), Jewish (16%), and Muslim (12%). Systematic group coding resulted in the findings that, during times of adversity, transcendent religious experiences reportedly (a) provided relational meaning, (b) increased relational depth, (c) healed relational hurt, and (d) encouraged relational action. We suggest implications for theory, research, clinical practice, and pastoral work.

The Influence of Prayer and Family Worship on Relationship Functioning among Married Adults in the Caribbean and Latin American

Religion and its practice have been found to significantly influence marital satisfaction and quality. However, there is a paucity of research that has explored these relationships among married adults living in the Caribbean and Latin America. This study examines the influence of prayer and family worship on relationship satisfaction, emotional attunement, conflict resolution and belief in traditional gender roles among Christian Caribbean and Latin American married adults. Data were gathered from 3997 Seventh-day Adventist (SDA) adults in the Caribbean and Latin America. Hierarchical multiple regression (HMR) analyses were conducted to evaluate the associations between religious practices (personal prayer, family worship, church attendance, and bible study) and relationship outcomes (relationship satisfaction, emotional attunement, conflict resolution, beliefs in traditional roles) independent of gender and level of education. The results suggest that married adults who spend more time in habitual prayer and at least weekly family worship experience higher levels of relationship satisfaction, emotional attunement and satisfaction with how conflicts were resolved. Additionally, married adults who were more likely to have a daily prayer life also reported having more egalitarian beliefs about roles and responsibilities in their relationships. These findings highlight the significant influence prayer and family worship have on relationship satisfaction and functioning.

Beyond Religious Rigidities: Religious Firmness and Religious Flexibility as Complementary Loyalties in Faith Transmission

Research has found that intergenerational transmission of religiosity results in higher family functioning and improved family relationships. Yet the Pew Research Center found that 44% of Americans reported that they had left the religious affiliation of their childhood. And 78% of the expanding group of those who identify as religiously unaffiliated (“Nones”) reported that they were raised in “highly religious families.” We suggest that this may be, in part, associated with religious parents exercising excessive firmness with inadequate flexibility (rigidity). We used a multiphase, systematic, team-based process to code 8000+ pages of in-depth interviews from 198 Christian, Jewish, and Muslim families from 17 states in all 8 major religio-cultural regions of the United States. We framed firmness as mainly about loyalty to God and God’s purposes, and flexibility as mainly about loyalty to family members and their needs and circumstances. The reported findings provided a range of examples illustrating (a) religious firmness, (b) religious flexibility, as well as (c) efforts to balance and combine firmness and flexibility. We discuss conceptual and practical implications of treating firmness and flexibility as complementary loyalties in intergenerational faith transmission.