Using data from a community sample of 586 married couples, levels of spouse concordance for lifetime and current alcohol dependence and heavy drinking were estimated. In addition, marital quality ratings in concordant and discordant couples were compared. Spouse concordance was significant for lifetime alcohol dependence and for both lifetime and current heavy drinking. Marital quality varied as a function of current heavy drinking and alcohol dependence such that members of couples in which neither spouse drank heavily reported better marital quality than other couples. Furthermore, although marital quality did not differ significantly between concordant and discordant couples, couples concordant for current heavy drinking consistently reported poorer marital quality than other couples. 相似文献
Recent events are indicative of the rapid changes concerning marriage as conceived by our contemporaries. A personalist approach at the end of the 20th century contributed to the development of a subjective perception of marital reality. As far as the Catholic Church is concerned, it stablely defines a doctrine of marriage, but whose expression has evolved through a Christian anthropology that takes into account the humanities. The practice of Catholic marriage is translated into law, the same is true for civil marriage but the nature or essence of marriage is deeper and richer than can be said and translated into positive, civil, or canonical law. This right has developed and evolved over the centuries through multiple sources. These texts are of various authorities from the founding source, which is the Revelation of the Old Testament and the New Testament. Multiple sources were codified in 1917 and 1983 by the Latin Church, with codifications for the Eastern Rite Churches. This adaptation and modernization of the law owes much to the spirit of classification and simplification introduced by the Napoleonic code. The 1983 Code of Canon Law reflects the evolution of theological thought, particularly with regard to nature, the role of the Church, which is the subject of ecclesiology. Societal evolution emphasizes the prevalence of the subject's desire for love. One of the causes of recognizing the nullity of the matrimonial commitment is therefore the defect of consent, that is, the lack of capacity to make such a commitment, either or both spouses. Consent defects are defined by the Code of Canon Law. The pontifical motu proprio (act taken by the Roman Pontiff on his own initiative) Mitis Iudex Dominus Iesus, published in September 2015, made significant changes to the procedure in the finding of nullity of marriage including the implementation of the procedure known as the Process Brevior (or shorter trial). 相似文献
Objective. To examine the association between age on arrival in Britain and experiences and attitudes relating to female circumcision among young, single Somalis living in London.
Design. The study population consisted of single male and female Somalis aged 16–22 years living in the Greater London area. Quantitative data were collected using a cross‐sectional survey based on snowball sampling aiming to obtain data on 100 males and 100 females. Qualitative data were collected from 10 males and 10 infibulated females.
Results. Quantitative data were obtained for 94 females and 80 males. Living in Britain from a younger age was associated with increased assimilation in terms of language, dress and socialising. Seventy per cent of the females reported being circumcised with two‐thirds of operations being infibulation. Those who were living in Britain before the usual age range for circumcision (before age six) were less likely to be circumcised (42%) than those who arrived after the usual age range for circumcision (11 or older) (91%). During in‐depth interviews, health and sexual problems due to female circumcision were described with great emotion and interviewees acknowledged the association between the importance of virginity for marriage and circumcision. Half of males who arrived aged 11 or older wanted a circumcised wife compared with less than a quarter of those who arrived at a younger age. Eighteen per cent of female respondents and 43% of males intended to circumcise any daughters. Females were less likely than males to agree with the assumptions about sexuality and religion that underpin the practice. Substantial proportions of respondents perceived that their parents' expectations in terms of marriage and circumcision were more traditional than their own.
Conclusion. Living in Britain from a younger age appears to be associated with abandonment of female circumcision and with changes in the underlying beliefs on sexuality, marriage and religion that underpin it. Groups identified with more traditional views towards female circumcision include males, older generations, new arrivals and those who show few signs of social assimilation. 相似文献