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The urgency of the research of the topic of the article is that according to the legislation of Ukraine the marriage ceremony is not the basis for the occurrence of rights and duties of a spouse to a woman and a husband, except for cases when the religious ritual of marriage took place before the creation or restoration of state bodies of registration of acts of civil status. The object of the research article was the problem of recognition of religious marriage at the state level. The authors argue that the state could recognize religious marriages as evidence and a form of detection and recognition of mutual responsibilities between a man and a woman who, for whatever reason, did not register their marriage with the state body of the National Civil Registration Authority, but live by one family and act in the interests of children. The article states that in many countries a religious marriage has the same legitimate power as the marriage registered with the relevant state authorities. The authors of the article in the conclusions suggest amending the legislation of Ukraine to recognize a religious marriage as valid, with the condition that the spouse will subsequently register it in the state bodies of the National Civil Registration Authority. Subsequent registration shall take place not later than five years after the marriage was made through a religious rite during the period of the status of the temporarily occupied territories, or not later than two years after the abolition of the status of the temporarily occupied territories.

AbstractObjectiveWe used qualitative data to evaluate how religious and interfaith couples may view the influences of fidelity and/or loyalty on their marriage.BackgroundReligion often regulates beliefs surrounding marriage and sexuality. Religion tends to support fidelity to marital vows. Previous quantitative studies indicated that higher religiosity is linked with higher levels of marital stability and satisfaction.MethodUsing semistructured interviews with 261 married couples (N = 522) who were identified as both religious and relational exemplars, the potential connections and processes between religion, relationships, and fidelity or integrity were examined.ResultsThree core themes emerged from systematic team‐based analyses: (1) integrity and/or fidelity strengthened marital quality and stability, (2) integrity and/or fidelity were core marital values and virtues, and (3) religion taught, developed, and motivated marital integrity and fidelity. Three subthemes were identified under this final theme: (3a) religious lifestyle, (3b) religious beliefs, and (3c) commitment to God. Contradictory voices that expressed and described challenges to marital integrity and fidelity are presented.ConclusionCouples discussed how their faiths' teachings on integrity and/or fidelity strengthened marital quality and stability, added to their core marital values and virtues, and motivated marital integrity and/or fidelity through a religious lifestyle, religious beliefs and morals, and commitment to God that built commitment and fidelity to spouse.ImplicationsTherapists and educators who recognize that these deeply held values contribute to couples' stability and satisfaction within their relationship may be able to ask, understand, and harness religious strengths to facilitate commonalities and satisfaction.

This article discusses the relation between civil and religious marriage, at the interface between the state's legal discourse and the discourses and practices of Norwegian mosques. A central question is what kinds of effects the governance of Islam in Norway has had in the field of marriage. Against the background of political debates on the system of marriage authorization of faith communities, the analysis draws on interviews with public officials and administrative leaders of mosques, the majority of whom are authorized to perform legal marriage. While the Norwegian state concept of marriage authorization is based on a separation of the civil act and the religious act, mosque administrators rather highlight the similarity and continuity between the two. Contrary to state concerns, though, the analysis suggests that the civil marriages have affected the religious, rather than vice versa. What is interesting is that this reasoning actually results in Norwegian marriage certificates replacing or suppressing the Islamic marriage contract, although agreements on mahr (dower) are still made more informally. Thus, our findings suggest that there has been a secularizing effect.

In an era in which relationships that look like marriage, but are not civilly recognized as such, are common, states face questions of how to regulate these "quasi‐marital" relationships. Constitutional questions surround the regulation of consensual sexual relationships. In response, many states permit these relationships to occur with minimal governmental involvement. Some states may find, based on the couple's actions, that the individuals are common law married. Other states will simply never recognize the parties as married. Beyond marital status, some states find that the relationship has implications for support and benefits. Additional questions arise when the parties to a "quasi‐marital" relationship attempt to marry in the eyes of God, without also seeking a civil marriage. The regulation of a solely religious marriage is fraught with First Amendment concerns, and yet, many states criminalize the solemnization of a purely religious marriage in some fashion. How and whether these laws are enforced impact an individual's exercise of religion. Governmental non‐regulation of other premarital sexual arrangements suggests that there is no state interest in the regulation of a solely religious marriage.This Article provides a foray into the law that governs solely religious marriages. It addresses the factors that motivate individuals to enter into a religious marriage without also entering into a civil marriage, discusses models of religious marriage regulation abroad and within the United States, and provides insight into how the government treats quasi‐marital relationships in general. This Article advocates that states ought to treat all persons who have chosen to avoid the secular marriage process the same. That is, the regulation of individuals who have crafted a marital relationship that is purely religious should be consistent with the regulation of other non‐marital sexual arrangements. In deciding whether a solely religious marriage constitutes non‐marriage, neo‐marriage, marriage, or something else, the government should pay no attention to the man behind the curtain,1 which in this case is the existence of a religious marriage.

AbstractThis article comes from research, The Study of the National Integrity as Enrichment of Civic Education in College. The purpose of descibing the factors that rigger the failure of the nstionsl integrity, the effors of government and local government, and the implications in the perspective of different religious marriages and SARA issues. Research method using descriptive qualitative design. Researsch subjects or University of Esa Unggul and members Integrity Nation Forum of DKI Jakarta. Data collection using interview instruments. Data analysis techniques focus group discussion (FGD) and trianggulation. The results of research reject the hypotesis of national integrity, failed. Meaning that the natioanl integrity continous to occur and take place. There are barriers to the through biological marriage, that is : (1) to different ethnic and religious differences, (2) fear not accepted, (3) limitations of encounter. While ideological, political, economic, sosio-cultural, defense and security marriage are quite successful. Tolerance, harmonious and mutual respect. The SARA issue is not proven in real action, it only develops in social media (proxy war), and is used for certain political interests. Suggestion : (1) government and local government increase socialization of the national integrity, (2) refining the texbook of civic education with the enrichment and example of the national integrity. Keywords : integrity, nation, SARA AbstrakArtikel ini berasal dari penelitian, Studi Pembauran Bangsa sebagai Pengayaan Pembelajaran Pendidikan Kewarganegaraan di Perguruan Tinggi. Tujuan mendeskripsikan faktor pemicu kegagalan pembauran bangsa, usaha pemerintah dan pemerintah daerah, serta implikasinya dalam perspektif perkawinan beda agama dan isu sara. Metode penelitian menggunakan rancangan diskriptif-kualitatif. Subjek penelitian mahasiswa Universitas Esa Unggul dan anggota Forum Pembauran Kebangsaan DKI Jakarta. Pengumpulan data menggunakan instrumen interview, teknil analisa data focus group discussion (FGD) dan tianggulasi. Hasil penelitian menolak hipotesa pembauran bangsa, gagal, Artinya pembauran bangsa tetap terjadi dan berlangsung. Ada hambatan pembauran bangsa melalui perkawinan biologis, yaitu (1) terhadap beda etnis dan beda agama, (2) rasa takut tidak ditemia, (3) keterbatasan perjumpaan. Sedangkan perkawinan ideologi, politik, ekonomi, sosial budaya, cukup berhasil. Terjadi toleransi, harnonis dan saling menghargai. Isu sara tidak terbukti dalam tindak nyata, hanya berkembang dalam dunia maya di sosial media (proxy war) dan digunakana untuk kepentingan politik tertentu. Saran (1) pemerintah dan pemerintah daerah meningkatkan sosialisai pembauran bangsa (2) menyempurnakan buku ajar Pendidikan Kewarganegaraan dengan pengayaan dan contoh pembauran bangsa. Kata kunci : pembauran, bangsa, SARA

This article discusses the relation between civil and religious marriage, at the interface between the state's legal discourse and the discourses and practices of Norwegian mosques. A central question is what kinds of effects the governance of Islam in Norway has had in the field of marriage. Against the background of political debates on the system of marriage authorization of faith communities, the analysis draws on interviews with public officials and administrative leaders of mosques, the majority of whom are authorized to perform legal marriage. While the Norwegian state concept of marriage authorization is based on a separation of the civil act and the religious act, mosque administrators rather highlight the similarity and continuity between the two. Contrary to state concerns, though, the analysis suggests that the civil marriages have affected the religious, rather than vice versa. What is interesting is that this reasoning actually results in Norwegian marriage certificates replacing or suppressing the Islamic marriage contract, although agreements on mahr (dower) are still made more informally. Thus, our findings suggest that there has been a secularizing effect. ; acceptedVersion