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Objective: This study examines the links between family formation, relationship history, and multiple types of religiosity in early–middle adulthood, as well as racial/ethnic heterogeneity of these associations. Background: Family and religion have long been recognized as linked institutions. However, rapid changes in both institutions in recent decades necessitate a reexamination of this link. We know little about how this association varies by past versus present relationship experience, institutional versus private types of religiosity, or racial/ethnic group. Methods: Logistic regression models predicting religious attendance, importance of faith, and prayer frequency were estimated using data from the National Longitudinal Study of Adolescent to Adult Health. Models included measures of both contemporaneous union and parenthood status and past relationship experiences. Additional analyses tested these associations separately for White, Black, and Hispanic respondents. Results: Parenthood is consistently linked to higher, and cohabitation lower, religiosity. Respondents with more sexual partners tend to be less religious, while those with past marriages/divorces are more religious. Associations are stronger for attendance than faith or prayer, and more pronounced among White than Black or Hispanic respondents. Conclusion: The link between religion and family remains in evidence, but may have become more tenuous due to the delay and complexification of family formation. This link is strongest for White Americans and with respect to institutional rather than private religiosity. [ABSTRACT FROM AUTHOR]

The family and denominational factors influencing intergenerational religious transmission have been examined in a substantial body of work. Despite research identifying religious ideology as a salient aspect of American religion, however, its role in religious transmission remains unexplored. In this study, I use the National Study of Youth and Religion to test whether children's worship attendance and centrality of faith in young adulthood differ based on whether their parents identify as religiously liberal, moderate, conservative, or none of these. I further test whether the strength of the relationship between parent and child religiosity differs between ideological groups. The primary finding is that religious transmission is stronger among children of religious conservatives than for any other group, while the other groups do not differ significantly from one another. These differences in transmission are largely explained by religious conservative parenting approaches, congregational involvement, and most importantly, more intensive religious socialization. [ABSTRACT FROM AUTHOR]

Documents of various genres from the Cairo Geniza from the eleventh to thirteenth centuries, as well as contemporary legal queries to rabbinic figures, attest to the phenomenon of mixed-faith families among the Jewish communities of the Islamic Mediterranean. In most of these cases known to us, the husbands were Jewish apostates, probably converts to Islam, while their wives remained loyal to Judaism. This social reality was enabled by the legal feasibility of such marriages in both Jewish and Islamic law, as well as the general tendency in the Jewish communities under Islam to maintain social, professional, and familial contacts with apostates from Judaism. This laxity eased the social effects of conversion, and even left the door open for a possible later return of the apostate into the Jewish fold. The existence of religiously mixed families also meant that children of such families found themselves in a unique liminal position, torn between two religions. These children were encouraged by family and community members to embrace Jewish identity despite the conversion of one of their parents; the same was true even of children of couples who had both converted. [ABSTRACT FROM AUTHOR]

Objective: To explore personal and interpersonal processes that encourage relational reconciliation in nonclinical religious families. Background: Few studies have addressed what reconciliation is and when it is beneficial. Although intergroup reconciliation has been well documented, little research has addressed relational reconciliation in families. We focus on relational reconciliation pertaining to more normative and typical relational hurts and offenses that nearly all families experience, rather than severe offenses that might be best addressed in a clinical setting. Method: Using systematic qualitative methods, in‐depth interviews from a nonclinical, exemplar sample of 198 religiously, ethnically, and geographically diverse mothers, fathers, and adolescents were coded and analyzed. Research questions focused on what circumstances led to a need for reconciliation, what motivated families to reconcile, how families reconciled, and what benefits families received from reconciling. Results: Families were reportedly motivated to reconcile (a) because of their religious beliefs, (b) because they could see a "bigger picture" beyond the immediate conflict, and (c) because they felt that they had been recipients of God's love and forgiveness. The process of reconciliation involved (a) praying to God for help (spiritual processes), (b) admitting mistakes and taking responsibility (personal processes), (c) forgiving and being forgiven (relational processes), and (d) working to fix problems and make amends (practical processes). Conclusion: Consistent with previous research, these processes reportedly fostered self‐healing following relational distance and led to positive relational outcomes. Implications: When self‐healing does not occur, clinicians, pastoral counselors, and family life educators may play an important role in helping individuals and families develop and incorporate the transformative processes of reconciliation identified in our data. [ABSTRACT FROM AUTHOR]

The article offers information on the traditional Christian understanding of human sexuality in Emerging Church and Christian families. Topics discussed include theological anthropology and sexuality within the Christian community; characterizing theological anthropology; and Christian sexual liberation justified by a liberal theology.

The article focuses on an apostolic exhortation Amoris Laetitia issued by Pope Francis at the synods on the Family in 2016. Topics include the role of love in marriage, contemporary challenges faced by the family, and an extended reflection on the meaning of love in the reality of family life. It mentions the goal of the exhortation is integration of Catholics in irregular unions into the life of the Church.

Historians have been eager to trace the roots of "family values" discourse as a political phenomenon linked to the rise of the Religious Right. But the sacralisation of the Christian family deserves attention in its own right as a cultural phenomenon. Southern California provides an obvious case study, as religious conservatism and a growing military‐industrial presence intersected there in the postwar era. A case study of this region also illumines larger trends, since the national experience and the Californian experience converged in this period. A popular set of 1950s advice booklets by Bible Institute of Los Angeles (Biola) Vice President William W. Orr provides crucial understanding of evangelical efforts to provide foolproof methods for enacting God's design for family security. Evangelical visions of family order did occasionally represent real rifts with postwar mainstream culture. But more often, oppositional rhetoric served to symbolically preserve evangelicals' distinctive identity even when cultural trends were largely consonant with their own. Their assumptions about gender, emphasis on sexual fulfilment within marriage, and guidelines on the roles of husbands and fathers, ostensibly grounded in timeless biblical principles, were deeply indebted to mainstream values of companionate marriage and affectionate parenting. [ABSTRACT FROM AUTHOR]

The article focuses on intertwined existence of families and religion and lawmakers should make supporting and promoting healthy marriages and responsible religions urgent public policy priorities. It mentions secular western democracies provide special protection for religious liberties in their constitutions including freedom to worship and to engage in other faith observances. It also mentions governmental policies and programs support and seek to strengthen families.

From the Islamic point of view, firmly rooting the Islamic principles of family makes the social structure of the society become solidified. But when the unified bond becomes watery, the society begins to tumble. The glaring western system has encroached into the Muslims family whereby the actual Islamic practices of handling the family are neglected. The objectives stipulated by the Creator for the wellbeing of the individual is the family, based upon the relationship between a man and a woman. The concept of good governance is in discharging trust and justice, accountability and transparency. The duties of spouse toward each other and their children should be discharge diligently. While Western advocacy social justice and progress for women has its merits but if followed uncritically, would prove disastrous to the family. Thus, the social advancement of women cannot be at the detriment of the husband and the children. The contemporary world is witnessing a changing of roles within the family where female are becoming the bread winners of the family. Islam is not against economic progress of women, but the exchange in duties, or over-burdening the women with more responsibilities will lead to disruptions, inefficiency and rejection of the natural distributions of labour. Therefore, as Muslim Ummah is characterized with the quality of being 'moderate' or justly balanced, the desire for worldly pursuit and 'modernity' or 'progressiveness' should not be the priority of any Muslim, neither should the gold without glitter of the non-Muslims attract or distract the Muslim from the specious diamond at his disposal. [ABSTRACT FROM AUTHOR]

Family is the basic cell of society. The crisis of family life caused by ideologies in the contemporary age catastrophically affects social life. This situation appeals to the responsibility of the Christian family. This thesis studies the Christian family as (ideally) a virtuous family in society, and seeks to provide some suggestions to deepen the study of family life and to enrich the accompaniment and family pastoral according to the Christian faith perspective. Saint John Paul II showed in his theological thinking the importance of the Christian family. Thus, we hope that this study, illuminated by his theology, can help to understand and realize the vocation and mission of the Christian family in society, as a miniature church or small home church (Ecclesia domestica). The thesis begins considering the general situation of family life today. It goes on to illustrate the theology of John Paul II as a basis for this study. Subsequently, it develops a reflection on virtues, reflection that is the core of this thesis. On the basis of the results obtained in these three chapters, the thesis proposes what can be understood as a theology of virtues in family life. Finally, within the broader framework of Christian theology, the thesis presents the Christian family as the virtuous family. That is, as a family model living in society practicing the Christian virtues in all aspects of social life. [ABSTRACT FROM AUTHOR]

The relationship between the conjugal love and the procreation has been a very discussed matter among the years 1.965 and 1.983. The authors; Marcelino Zalba, Antonio Hortelano, José María De lahidalga, José Luis Larrabe, Francisco Javier Elizari, Eduardo López, Benjamín Forcano, Javier Gafo, Marciano Vidal, Francisco Gil, have tried to recover the position of the conjugal love. To a lot of people it could only be possible from is thought as purpose, which the new anthropological approaches demand. To others it could only be reached from the place of being or core of the marriage which the Church used to claim. The integration of all the characteristics of the marriage and of the two meanings of the conjugal act, as well as the criteria-objectives of morality, is better reached considering the conjugal love as a being or core of the marriage than purpose and much less as main purpose. [ABSTRACT FROM AUTHOR]

This article presents the condition of the woman in the Romanian society of Transylvania in the second half of the nineteenth century in the view of the two Romanian, Orthodox and Greek Catholic Churches - as reflected in the ecclesiastical legislation of the time regarding familly life. The church, irrespective of confession, considering marriage a secret, claimed the necessity of its involvement in all affairs of matrimonial life: engagement, marriage itself, marital morality, divorce. The Conception of the Holy Fathers of the Christian Church concerning the family's purpose and the status of the woman are the basis of church regulations in the field. With the augmentation of the social role of the Austrian state, the influence of secular legislation can be observed in the evolution of certain ecclesiastical provisions, the two Churches trying to adapt to the new stateinduced changes. [ABSTRACT FROM AUTHOR]

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This paper explores the effects that religious nurture (particularly Christian) may have on the child, seeking to provide indicators of whether faith may be viewed as a help or a hindrance. The desire is to indicate the elements of Christian nurture that are most beneficial to the child, through adoption of a broad rather than restricted lens of Christian faith. The EYFS themes: ‘unique child’, ‘positive relationships’, ‘enabling environments’ and ‘learning and development’ were utilised as a guide for formulating the observational indicators. The five case study children all had actively Christian parents who sought to pass their faith onto their child, but each utilised different approaches of faith nurture, enabling comparison of varying styles. The analytical methodology considered 14 observable elements of the child during play-based interviews. Presentation of this data in radar diagrams facilitated a visual representation of the extent to which faith nurture was a resource for the child. When viewed alongside key attributes of the child’s experiences of faith nurture, tentative conclusions were that if openness, individuality and relational involvement are core components of Christian nurture, this will have a positive impact on the broader landscape of the child’s ongoing faith. [ABSTRACT FROM PUBLISHER]

The article discusses Pope John Paul II's thought on marriage and the family. Topics covered include the pope's insistence on the importance of developing an authentic conjugal spirituality, his interventions during the Second Vatican Council with regard to marriage, and Pope Francis's key insights in "Amoris Laetitia."

This study examines ethnic, national, familial, and religious identity and well-being of 632 Roma minority and 589 majority adolescents (age: M = 15.98 years, SD = 1.34) in Bulgaria, the Czech Republic, Kosovo, and Romania. Results indicated that Roma showed lower endorsement of national identity but stronger religious identity than their majority counterparts. Path models showed positive associations of familial and religious identities with well-being, whereas Roma identity was negatively associated with well-being, particularly for Roma in Bulgaria and Kosovo (countries with a less active policy toward improving conditions of Roma). In the latter countries, Roma ethnic identity is less relevant and weakly associated with psychological well-being of youth. [ABSTRACT FROM AUTHOR]

This article presents an interview with Catholic priest Juan José Pérez Soba. He comments on the role of religion in marriage and family life. He also discusses the apostolic exhortation "Amoris laetitia," written by Pope Francis, which focuses on family relations, marriage, and homosexuality.

This article discusses the relationship between marriage and mercy, according to the beliefs of the Catholic Church. The author comments on the thoughts regarding marriage and the family of Popes John Paul II and Francis. The latter's apostolic exhortation "Amoris laetitia" on the treatment of divorced Catholics is also examined.

Massive migration of Muslims to the West in recent years has raised the question whether Shari'a--Islamic law--should apply to Muslim couples living in these countries. The issue is particularly acute when it comes to family life and the possibility of using tort law in cases of harmful religious practices that are permitted by Muslim law but are contrary to Western liberal values. Using tort law as a soft solution, that is, taxing that practice rather than banning it by criminal sanctions, may be a balanced and efficient solution, at least in some cases. The Article demonstrates this view--tax, don't ban--through the case of tort compensation for talaq (repudiation; unilateral divorce against the wife's will) in different countries for a comparative look. This solution, which is used only in some countries, can serve almost anywhere in the world to help accommodate religious norms in a society that, in the name of multiculturalism, seeks not to exclude minority groups and immigrants by rejecting their customs and norms. Using tort law as a solution may allow a society that holds Western values to cope with religious laws that are incompatible with those values. Talaq is merely a test case. The tort solution, which disincentivizes harmful but legitimate Islamic family practices in a Western country, can be adapted to other situations, such as bigamy, the refusal to grant a divorce in the Jewish community, and more. [ABSTRACT FROM AUTHOR]

In this article, the authors explore theologian William Perkins's understanding of Christian oeconomy -- the doctrine of the right ordering of a family. He expounds his insights in a treatise penned in the early 1590s; it is entitled "Oeconomy, or Household Government: A Short Survey of the Right Manner of Erecting and Ordering a Family, According to the Scriptures." It is stated that by the end of the sixteenth century, there was a considerable body of literature about managing a household.

A burgeoning vein of research assesses links between familial support and psychosocial health among gay, lesbian, bisexual, and queer or questioning (GLBQ) individuals.  This study is a cross-sectional, multimethod survey that examined these associations in highly religious families. Participants were 587 individuals who identified as GLBQ, were affiliated with the Church of Jesus Christ of Latter Day Saints (LDS), and were between the ages of 18 and 30. Reports of early support from families were significantly associated with various measures of psychosocial health, more consistently for men than women. In addition, participants provided written narratives in response to an open-ended question asking about the reactions of their parents, family members, and faith community when they disclosed their nonheterosexual orientation. Analyses yielded a continuum of reactions with an overarching religious influence: (1) positive or affirming (2) a conditionally positive response (3) avoidance (4) distress or guilt and (5) anger or hostility. Within the nonaffirming range of responses, subthemes emerged related to specific patterns of condemnation of the person's nonheterosexual identity, including (1) change over time, and (2) embracing myth. Participants' own words are used to provide depth and richness to the observed themes. [ABSTRACT FROM AUTHOR]

This paper problematizes certain topics related to female monasticism in the Serbian Orthodox Church. Since the mere phenomenon of female monasticism and the practice present in this region are very rich, we were inclined to focus on specific aspects of the monastic life: the identity of nuns and the relation towards marriage and family. [ABSTRACT FROM AUTHOR]

The article presents the text of the annual Knox Lecture of Archbishop of Brisband Mark Coleridge at the Catholic Leadership Centre in Melbourne, Victoria on May 16, 2016. Topics include the move of Pope Francis to create and experience of Synod as a process by convening two Synods of Bishops after his election as the new Catholic Pope, his aim of letting the Church be known as a pilgrim people, and his choice of marriage and the family as the theme of the two Synods.

The article discusses the relationship between religious and cultural customs and beliefs in family and law such as radicalization and relation with Islamic fundamentalism.

Family forms that have historically been considered 'nontraditional' and even 'transgressive' are becoming increasingly accepted in the United States, bringing the United States into greater conformity with other western nations. The United States is still unique, however, in that religion continues to play an exceptionally powerful role in shaping Americans' perceptions of and engagement in non-traditional families. Focusing our attention on same-sex and interracial families specifically, we consider the recent work on how religion serves to stimulate and justify opposition or (in a minority of instances) support for such families. We contend that studies typically limit their focus to the cognitive aspects (beliefs, ideologies, identities, schemas, salience, etc.) of religion, while often ignoring the influence of religion's more structural aspects in shaping Americans' relationship to non-traditional families. Given that religion impacts Americans' approaches to family formation at the micro, meso, and macro levels, we propose a more Durkheimian perspective on the topic, one that synthesizes social psychological and structural frameworks in future studies, thus allowing for a more comprehensive understanding of religion's evolving role in American family formation. We also call for more attention to how religion shapes the functioning of non-traditional families. [ABSTRACT FROM AUTHOR]

This article presents a current view on fidelity and conjugal love in the light of the fifth chapter of Caudium et spes, «Fostering the nobility of marriage and the family». It is a document published over fifty years ago, whose cultural context was thus marked by Paul Vl's encyclical Humanae vitae as well as by the so-called sexual revolution. This article analyzes the consequences of this revolution and the ruptures that it caused in naturally united and associated areas. Their philosophical and cultural roots are also analyzed. Fidelity is a preserved and augmented freedom. However, it is difficult to practice fidelity in a society where an affective-sentimental conception of love and happiness predominates and where the culture of divorce impregnates the people's mentality. It is certain that marriage is an effect of love, but it is truer still that love is a fruit of marriage. Fidelity is the only thing that goes beyond time and allows love to grow and achieve its fullness. [ABSTRACT FROM AUTHOR]

The article focuses on the synod on the family of the Catholic Church which was convened by Pope Francis I.

The article deals with the Biblical teachings on family, based on the author's reflection on the Synod on the Family and the address of Catholic Cardinal and theologian Walther Kasper's titled "The Gospel of the Family." Topics addressed include the views of Jesus Christ on Christian familial norms, the effect of Christian missionaries on families, and the family as envisioned in Genesis. The views of Christ on divorce, adultery and remarriage is discussed.

The author discusses the importance of academically exploring the topic of marriage and family and how it is worthy of theological reflection. Topics covered include the integral relation of human relationships to the gospel and how it is deeply affected by it, the importance of marital and familial ties, and the relationship between God's plan for man and woman as encapsulated in the creation mandate and the Great Commission.

Twenty-two Cistercian monks from a suburban Atlanta, Georgia monastery participated in ninety-minute personal interviews. The monks were asked specific questions about their families, life experiences, monastic vocations, and prayer lives. They came from diverse family backgrounds and life experiences. The main research question that guided this paper was: What role did family encouragement and life experiences play in their road to the monastic life? The overwhelming majority of the monks' parents supported their son's monastic vocations. All but two of the monks were raised in Catholic families and most were raised in what they considered to be religious households. Prior to entering the monastery, the monks had been gainfully employed in a variety of occupations and endeavors such as the military, education, retail, construction, the diocesan priesthood, and as a member of a religious order. [ABSTRACT FROM AUTHOR]

The family institution plays a vital role in the whole of society. It is from this place that the person, as a citizen, is prepared to take on the challenges that will he or she will face later on in life. Among the matrimonial and family challenges which require attention, based on truth and mercy from an ecclesial perspective are: the increase in cases of divorce and cohabitation, childhood poverty, illiteracy, juvenile delinquency etc. The Apostolic Exhortation Familiaris consortio by Saint Pope John Paul II tackles a wide range of issues affecting the marital institution, based on Sacred Scripture and previous magisterial pronouncements. It also makes use of arguments drawn from theological and sacramental reflection. The Pope's intention is to assist not only Christian couples, but all men and women of goodwill. The themes that are most prominent in this document are: the sacramental nature of marriage, the truth and significance of sexuality, unity in marriage and family. Additionally, the document states that parents' role in the education of the children cannot be ignored or sidelined since their contribution is vital for the children's growth. There is a growing consensus that when the family institution is supported and there is cooperation with the State, then both institutions benefit. The principle of subsidiarity works for the benefit of both parties. All this is essential if the Church is to fulfill its role in guiding its faithful towards happiness. [ABSTRACT FROM AUTHOR]

Sociologists of religion continue to give precedence to parent–child transmission in studies on religion and family. In doing so, other kinds of family relationships that also influence religious beliefs and practices remain in the background. In this article, instead of using a vertical lens, religion in the family is approached through a lateral reading of sisters’ religious lives. Drawing on 13 biographical accounts, which included family diagrams and time-lines, conducted with adult women who identified as sisters and as Christian, this article examines the intersection of religion with practices of intimacy and social context. By looking laterally, this article explores the mutual shaping of religion and sibling ties and gives recommendations for the way this under-researched area can expand the sociological study of religion within families. [ABSTRACT FROM PUBLISHER]

El artículo presenta el texto de un discurso de Papa Francisco durante la inauguración del Año Judicial del Tribunal de la Rota Romana, el 22 de enero de 2016. Comenta sobre la relación entre la Iglesia Católica y su sistema judicial, y discurre sobre la importancia de la religión en la familia.

This article presents a series of news briefs related to the activities of the Catholic Church. The Sínodo de la Familia (Synod of the Family) took place from October 4-25, 2015. Pope Francis has canonized the parents of St. Teresa de Lisieux, Louis Martin and Marie Azélie Guérin. A portion of an interview with Pope Francis that appeared in the magazine "Paris Match" is published.

This article presents a speech given by Pope Francis on the topic of the family. He comments on the love that is unique to families and the role of the Catholic Church in the development and support of family relations. The impact of globalization on families is also addressed in the pope's speech.

An essay is presented that discusses reactions to Jewish conversions to Islam and their commitments to spouses who remained Jewish in medieval Babylonian gaonic responsa. The essay explains the role of the family for social life in Geniza Jewish society, the relation of Jewish apostasy to family law, and rabbinic legal opinions on the status of widows or children of apostate Jewish men. It notes the legal role of levirate marriage in such cases.

Governance egalitarianism has been defined as a situation where all members of an organization have something approximating equal say in determining policy of the group. Nowadays, it is practiced mainly in worker cooperatives, and in some voluntary organizations, like amateur sports and recreation clubs. It has been alleged that Jesus encouraged governance egalitarianism within his movement, but this contention has been challenged. This paper revisits the matter, looks at earlier arguments, and examines scriptural material relevant to the issue. On the basis of reasssessing the arguments, and of Jesus' alleged sayings and behavior as interpreted by Matthew, the conclusion is that Jesus did seek to mould a movement in which he expected his followers to practice governance egalitarianism among themselves. That people of different status coexisted within the Jesus movement does not tell against the conclusion. Nor do arguments that Jesus sought to foster this mode of governance in a patriarchical society undermine the judgment, although the role of women in the Jesus movement is not examined. [ABSTRACT FROM AUTHOR]