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Premarital Counselling and Family Stability among Christians in
Bweranyangi Deanery West Ankole Diocese Uganda
Byayesu Benjamin, Dr. Nuwatuhaire Benard, Dr. Ainomugisha Andrew
Ankole Western University Uganda
DOI: https://dx.doi.org/10.47772/IJRISS.2025.914MG00206
Received: 27 October 2025; Accepted: 05 November 2025; Published: 19 November 2025
ABSTRACT
This study investigated the role of pre-marital church counselling in promoting family stability among
Christians in Bweranyangi Deanery Specifically West Ankole Diocese. Uganda. Using a mixed-method
approach, quantitative data was collected through structured questionnaires administered to 50 married
respondents, while qualitative insights were gathered from in-depth interviews with church leaders and
counsellors. Quantitative findings revealed that pre-marital church counselling positively affect family
stability. Qualitative results underscored the vital role of spiritual teachings in grounding couples’
commitment, the importance of communication strategies for conflict resolution, and the emerging inclusion of
sexual education as a tool for marital satisfaction. The study concluded that comprehensive pre-marital
counselling encompassing spiritual, communicative, and sexual dimensions is essential for fostering stable and
fulfilling Christian marriages. The study recommended strengthening counselling programs, continuous
counsellor training, and expanding post-marital support.
Key words: Premarital counselling and Family stability
INTRODUCTION
Family stability is a critical element in the social, emotional, and spiritual well-being of individuals,
particularly in Christian communities where marriage is regarded as a sacred covenant. Globally, however, the
institution of marriage is increasingly under pressure, with rising rates of divorce, marital conflict, and
emotional detachment affecting family structures. According to Amato and Patterson (2017), instability in
marriage often leads to negative outcomes such as poor child development, increased stress, and breakdowns
in community cohesion. Among Christians, the situation is particularly concerning because it contradicts the
biblical model of family unity, love, and lifelong commitment (Genesis 2:24; Ephesians 5:22–33).
THEORETICAL REVIEW
The study was guided by the Social Exchange Theory (SET), originally developed by George Homans in 1958
and subsequently expanded by Peter Blau in 1964. Homans, often regarded as the founder of SET,
conceptualized social interactions as a series of exchanges where individuals sought to maximize rewards and
minimize costs (Homans, 1958). Peter Blau further advanced this framework by exploring how social
structures and power dynamics influenced these exchanges in interpersonal relationships (Blau, 1964). The
theory fundamentally asserted that human relationships, including marriages, were sustained through a
continuous evaluation of perceived benefits and costs, with individuals motivated to maintain relationships that
offered greater rewards than burdens.
In the context of marital relationships, SET suggested that spouses strived to gain emotional support, love,
companionship, and stability, which were viewed as rewards, while aiming to reduce conflicts, dissatisfaction,
and stress, which represented costs (Thibaut & Kelley, 1959; Cropanzano & Mitchell, 2005). This theory had
been widely applied in marital and family studies to explain why some relationships endured while others
dissolved (Rusbult, 1983; Sprecher, 1998).
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
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Within this study, the Social Exchange Theory provided a useful lens to understand how pre-marital church
counselling impacted family stability among Christian couples in Bweranyangi Deanery Pre-marital
counselling programs were designed to equip couples with essential skills such as effective communication,
conflict resolution, sexual education, and financial planning (Stanley, Markman & Whitton, 2002). These skills
were conceptualized as valuable rewards that enhanced marital satisfaction and commitment. Couples who
underwent such preparation were better able to manage the costs associated with marriage such as
misunderstandings, emotional stress, and unmet expectations—thus reducing the risk of instability and
divorce.
Conversely, the absence or inadequacy of pre-marital counselling increased the perceived costs of marriage by
leaving couples unprepared to handle conflicts and relational challenges (Halford et al., 2003). SET thus
helped explain why couples who received structured pre-marital church counselling were more likely to
experience enduring, fulfilling marriages. This theoretical framework was particularly relevant in a Christian
context like Bweranyangi Deanery, where marriage was not only a social contract but a sacred covenant, and
where spiritual and relational rewards were highly valued.
LITERATURE REVIEW
The Effect Of Premarital Counselling On Family Stability Among Christians
The study conducted by Barongo and Onderi (2020) titled "Pre-Marital Counseling and Marital Conflicts
among Christian Couples in Sameta Sub-County, Kisii, Kenya" employed a descriptive and correlational
cross-sectional survey design involving 400 Christian spouses. Data were collected using structured
questionnaires and analyzed using Pearson correlation and multiple regression techniques. The findings
revealed that while premarital counselling was generally rated highly by respondents (mean = 3.49), marital
conflict levels were also high (mean = 3.60). However, a moderate but statistically significant negative
correlation (r = –0.310, p = 0.035) was observed between counselling and conflict. Specifically,
communication, financial, sexuality, and biblical teachings within counselling significantly predicted reduced
marital conflict. The study concluded that premarital counselling plays a vital role in minimizing marital
conflicts and recommended strengthening these core modules in church-based counselling programmes.
The study conducted by Kariuki (2018) titled "Effectiveness of Premarital Counselling Programs on Marital
Stability Among Selected Couples in Nairobi County" adopted a quantitative descriptive research design and
sampled 105 married members of the Presbyterian Church of East Africa (PCEA). Using the Revised Dyadic
Adjustment Scale (RDAS), the study assessed marital satisfaction and found a strong relationship between the
number of premarital counselling sessions attended and marital stability. Couples who participated in 18 to 20
structured sessions reported higher levels of satisfaction, improved communication, and better problem-solving
skills. The study concluded that premarital counselling positively affects marital quality and recommended that
churches offer extended counselling programs starting at least six months before the wedding, focusing on
communication, financial management, and personal development.
The study conducted by Namale et al. (2021) titled "Premarital Counselling for Marital Stability: A Case Study
of Pentecost Church, Kade, Ghana" utilized a qualitative approach involving interviews with five Christian
couples selected through purposive sampling. Data were analyzed thematically to explore the impact of
premarital counselling. The study found that counselling improved understanding between spouses, enhanced
communication, and prepared couples for handling finances, in-laws, and sexual relations. It concluded that
premarital counselling contributed significantly to marital stability and recommended that churches formalize
these sessions by integrating topics on conflict resolution, financial literacy, and sexual preparedness to
support young couples more effectively.
The study conducted by Dauda Akwai Saleh (2023) titled "Prevalence and Impact of Marital Sexual
Relationship-Focused Premarital Counselling on Sexual Satisfaction Among Married Women" employed a
cross-sectional survey approach targeting married women. The study tested three hypotheses and found that
women who had received premarital counselling with a focus on sexual education reported significantly higher
levels of sexual satisfaction in marriage. The study concluded that preparing couples for sexual intimacy
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
ISSN No. 2454-6186 | DOI: 10.47772/IJRISS | Volume IX Issue XIV October 2025 | Special Issue on Management
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during premarital counselling enhances marital harmony and emotional connection. It recommended that
churches prioritize sexual education as a key module in their counselling curriculum and develop standardized
materials to assist lay counsellors in delivering such content effectively.
The study conducted by Nyamahunge Kyokuhaire and Kiyingi (2024) titled "Influence of Conflict
Management Counselling on Marriage Stability of Couples in Pentecostal Churches in Kampala, Uganda"
employed a quantitative cross-sectional correlational design. Data were collected using self-administered
questionnaires and analyzed using Pearson correlation. The study revealed that the mean level of conflict
management counselling was high (4.65), and a weak but statistically significant positive correlation
(r = 0.440; p < 0.05) was found between counselling and marital stability, accounting for 19.3% of the variance
in marital stability. The study concluded that conflict management counselling contributes to stable marriages
and recommended that Pentecostal churches continue and enhance their premarital counselling programs with
a focus on conflict resolution skills.
METHODOLOGY
The study adopted a descriptive research design combined with a mixed methods approach to comprehensively
explore the relationship between pre-marital church counselling and family stability among Christians in
Bweranyangi Deanery, West Ankole Diocese. The descriptive design was appropriate as it allowed for an in-
depth examination and accurate portrayal of existing conditions regarding pre-marital counselling practices
and their effects on family stability without manipulating any variables (Kothari, 2014; Creswell & Creswell,
2018).
The mixed methods approach involved the integration of both quantitative and qualitative data collection and
analysis techniques. Quantitative methods provided measurable evidence on aspects such as the prevalence of
marital challenges and the effectiveness of counselling sessions, while qualitative methods offered rich,
contextual insights into couples’ experiences, perceptions, and the nuanced impact of spiritual preparation,
communication skills, and sexual education received during pre-marital counselling (Creswell, 2014; Johnson
& Onwuegbuzie, 2004). By combining these methods, the study aimed to capture a holistic understanding of
how pre-marital church counselling influenced marital outcomes, ensuring that statistical trends were
complemented by detailed personal narratives and explanations. This approach enhanced the validity and
reliability of the research findings, making them more robust and actionable for church leaders, counsellors,
and policymakers (Bryman, 2016).
Sample Size and sampling technique
In this study, a sample size of 50 respondents were selected from the total study population of 60 individuals.
This selection is guided by the Krejcie and Morgan (1970) Table for Determining Sample Size as shown in
table 3.1 below:
Table 2: Study Population, Sample Size and Sampling Techniques
Categories
Population
Sample size
Sampling
techniques
Church leaders
05
05
Purposive sampling
Christians in
Bweranyangi
Deanery
55
45
Simple random
sampling
Total
60
50
Sampling Techniques
Simple Random Sampling: This technique will be utilized to select Christian respondents, ensuring that every
individual has an equal chance of being included in the study.
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
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Purposive Sampling: This non-probability sampling method were employed to select church leaders based on
specific characteristics relevant to the study.
Data analysis
Data analysis involved both quantitative and qualitative techniques to ensure a comprehensive understanding
of the relationship between pre-marital church counselling and family stability among Christians in
Bweranyangi Deanery
Quantitative data were analyzed using the Statistical Package for the Social Sciences (SPSS) version 20.0,
which enabled the researcher to generate descriptive statistics such as frequencies, percentages, means, and
standard deviations. These statistics summarized respondents’ views regarding aspects such as spiritual
preparation, communication skills, and sexual education provided during pre-marital counselling, and their
perceived impact on marital stability. The use of SPSS facilitated efficient data entry, coding, and analysis,
allowing for the clear presentation of patterns and trends (Field, 2013; Pallant, 2016).
Qualitative data, collected through interviews with church leaders and married couples, were analyzed using
thematic analysis. The process included transcribing the interviews verbatim, reading through the transcripts to
gain familiarity, coding significant statements, and grouping the codes into key themes. This approach enabled
the researcher to extract deep insights into participants' experiences, beliefs, and perceptions regarding pre-
marital counselling and family dynamics. Selected quotations from participants were included to highlight and
substantiate the identified themes. Thematic analysis was chosen for its flexibility and ability to uncover rich,
detailed data about lived experiences (Braun & Clarke, 2006; Creswell, 2014).
This combination of quantitative and qualitative methods strengthened the validity and reliability of the study
findings, offering both measurable trends and in-depth narratives for a balanced interpretation (Creswell &
Plano Clark, 2018).
RESULTS AND DISCUSSION
Demographic Characteristics of Respondents
Table 3: Gender of Respondents
Gender
Frequency
Percentage
Male
24
48%
Female
26
52%
Total
50
100%
Table 3 presents the gender distribution of respondents who participated in the study. Out of the total sample
of 50 respondents, 24 (48%) were male, while 26 (52%) were female.
This distribution indicates a fairly balanced representation of both genders, with a slight majority of female
participants. The inclusion of 24 males (48%) and 26 females (52%) ensures that the study captures the views
and experiences of both men and women regarding pre-marital church counselling and its impact on family
stability. Such gender balance enhances the credibility of the findings and supports more inclusive and
generalizable conclusions about the Christian community in Bweranyangi Deanery
Table 4. Age Group of Respondents
Age Group
Frequency
Percentage
18–25
6
12%
26–35
18
36%
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36–45
14
28%
46 and above
12
24%
Total
50
100%
Table 4 presents the age distribution of the respondents. The results indicate that 6 (12%) of the respondents
were aged between 18–25 years, 18 (36%) were within the 26–35 years age group, 14 (28%) fell into the 36–
45 years category, and 12 (24%) were aged 46 years and above.
These findings suggest that the majority of respondents were within the productive and marriage-active age
groups, particularly 26–35 years (18 respondents, 36%), followed by 36–45 years (14 respondents, 28%). This
distribution is significant to the study as it indicates that most participants are within the age range that is likely
to engage in or reflect on experiences related to pre-marital counselling and family life. The diversity across
age brackets also ensures a broader understanding of perceptions and experiences across different life stages in
Bweranyangi Deanery
Table 5. Marital Duration
Marital Duration
Frequency
Percentage
Less than 1 year
8
16%
1–3 years
16
32%
4–6 years
14
28%
7 years and above
12
24%
Total
50
100%
Table 5 shows the marital duration of the respondents. The findings indicate that 8 (16%) of the respondents
had been married for less than 1 year, 16 (32%) had been married for 1–3 years, 14 (28%) had a marital
duration of 4–6 years, while 12 (24%) had been married for 7 years and above.
This distribution reveals that the largest proportion of respondents had been married for 1–3 years (16
respondents, 32%), suggesting that many participants were relatively early in their marital journey. A
significant portion, 14 (28%), had also been married for 4–6 years, which indicates enough experience to
reflect on the long-term effects of pre-marital counselling. The presence of respondents with both short and
long marital durations enriches the study by providing a variety of insights into how marital stability evolves
over time among Christians in Bweranyangi Deanery
Table 6 Level of Education
Level of Education
Frequency
Percentage
Primary
6
12%
Secondary
14
28%
Tertiary
18
36%
University
12
24%
Total
50
100%
Table 6 presents the educational background of the respondents. The results show that 6 (12%) had attained
primary education, 14 (28%) had completed secondary education, 18 (36%) had reached the tertiary level, and
12 (24%) had university education.
This distribution indicates that the majority of respondents had at least post-secondary education, with 18
(36%) having attained tertiary education and 12 (24%) holding university qualifications. This suggests a
INTERNATIONAL JOURNAL OF RESEARCH AND INNOVATION IN SOCIAL SCIENCE (IJRISS)
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relatively educated sample population, which is crucial for informed perspectives on pre-marital counselling
and family stability. The presence of respondents across all educational levels also contributes to a
comprehensive understanding of how education influences attitudes and experiences within Christian families
in Bweranyangi Deanery
Table 7: Occupation of Respondents
Occupation
Frequency
Percentage
Employed
18
36%
Self-employed
16
32%
Unemployed
10
20%
Other (Specify)
6
12%
Total
50
100%
Table 7 illustrates the occupational status of the respondents. The findings reveal that 18 (36%) were
employed, 16 (32%) were self-employed, 10 (20%) were unemployed, and 6 (12%) fell under other
occupations not specified.
The data suggests that the majority of respondents were engaged in either formal or informal economic
activities, with employed (36%) and self-employed (32%) individuals making up a combined 68% of the total.
This indicates a relatively active workforce among the participants, which may influence their perspectives on
financial stability, responsibility, and the role of pre-marital counselling in fostering stable Christian families.
The inclusion of unemployed and unspecified occupations also reflects a varied socioeconomic background,
adding depth to the study’s analysis of family dynamics in Bweranyangi Deanery
Effect Of Pre-Marital Counselling On Family Stability
This section examines how pre-marital counselling influences family stability, focusing on the spiritual
preparation aspect as experienced by respondents. The questionnaire included five Likert-scale statements
addressing spiritual preparation and its impact.
Table 8: Respondents’ Perceptions on Spiritual Preparation and Family Stability
1: SD
2: D
3: N
4: A
5: SA
Mean
Std.
Dev
1(2%)
0(0%)
3(6%)
20(40%)
26(52%)
4.42
0.66
0(0%)
2(4%)
4(8%)
22(44%)
22(44%)
4.30
0.72
2(4%)
3(6%)
5(10%)
20(40%)
20(40%)
4.14
0.81
1(2%)
1(2%)
4(8%)
23(46%)
21(42%)
4.36
0.68
2(4%)
4(8%)
7(14%)
20(40%)
17(34%)
4.10
0.88
Table 8 summarizes respondents’ perceptions regarding the role of spiritual preparation in family stability. On
the statement that pre-marital counselling helped them understand Christian values in marriage, 1 (2%)
strongly disagreed, 0 (0%) disagreed, 3 (6%) were neutral, while a large majority of 20 (40%) agreed and 26
(52%) strongly agreed. This reflects strong overall agreement, supported by a high mean score of 4.42 and a
low standard deviation of 0.66 indicating consistency in responses.
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Regarding the statement that spiritual preparation deepened their commitment to marital vows, none strongly
disagreed, 2 (4%) disagreed, 4 (8%) were neutral, 22 (44%) agreed, and another 22 (44%) strongly agreed. The
mean of 4.30 and standard deviation of 0.72 reflect positive and consistent perceptions.
For the statement that church counselling enhanced their prayer life as a couple, 2 (4%) strongly disagreed, 3
(6%) disagreed, 5 (10%) were neutral, 20 (40%) agreed, and 20 (40%) strongly agreed. The mean score was
4.14 with a slightly higher standard deviation of 0.81, indicating some diversity in opinions but overall
agreement.
When asked whether biblical principles discussed during counselling guide their marriage, 1 (2%) strongly
disagreed, 1 (2%) disagreed, 4 (8%) were neutral, 23 (46%) agreed, and 21 (42%) strongly agreed. This
yielded a mean of 4.36 and a standard deviation of 0.68, showing strong agreement.
Finally, on the statement that spiritual preparation reduced chances of separation or divorce, 2 (4%) strongly
disagreed, 4 (8%) disagreed, 7 (14%) were neutral, 20 (40%) agreed, and 17 (34%) strongly agreed. This item
had a mean of 4.10 and the highest variability with a standard deviation of 0.88, indicating more varied
opinions on this issue.the responses indicate that spiritual preparation through pre-marital church counselling is
largely perceived as important and effective in promoting family stability among Christians in Bweranyangi
Deanery
During interviews, Church leaders emphasized that spiritual preparation is the cornerstone of pre-marital
church counselling in Bweranyangi Deanery Reverend, a senior clergy member, shared:
“We begin with prayer and scripture. Couples are taught that marriage is ordained by God, and they must treat
it as a holy covenant—not a casual union. That perspective changes everything.”
Sessions include teachings on Christian virtues such as faithfulness, humility, forgiveness, and sacrificial love.
These align with the biblical foundations of marriage as found in Ephesians 5:25-33 and 1 Corinthians 13.
Participants highlighted that when couples internalize these teachings, they are more likely to remain
committed during difficult times.
This aligns with Sandra Schneiders (2003), who explains that Christian spirituality involves integrating one’s
life around self-transcendence toward God. Similarly, Don Browning (2000) argues that spiritually grounded
marriages are sustained by shared religious narratives and moral commitments. David and Vera Mace (1992)
also emphasize the importance of spiritual maturity in promoting marital resilience.
Church elders also noted that couples who lacked spiritual preparation often struggled with commitment and
conflict resolution. Pastor Grace noted:
“Many of those who divorce today never went through spiritual counselling. They entered marriage casually
and lacked the spiritual tools to persevere.”
CONCLUSION
The study concluded that pre-marital church counselling plays a vital role in promoting family stability among
Christians in Bweranyangi Deanery by addressing key areas such as spiritual preparation, communication
skills, and sexual education including intimacy. Pre-marital church counselling contribute to stable and
fulfilling marriages by strengthening couples’ commitment to Christian marital values, enhancing effective
communication and conflict resolution, and preparing couples for realistic expectations around intimacy.
RECOMMENDATIONS
The study recommended that church leaders and counsellors strengthen and expand pre-marital counselling
programs to comprehensively cover all aspects of marriage preparation, with particular emphasis on
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communication skills, spiritual growth, and sexual education. It further recommended that churches provide
ongoing post-marriage support and counselling to help couples navigate challenges and sustain family
stability. Additionally, counsellors should receive regular training to update their skills and knowledge in order
to better serve the evolving needs of couples.
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