Religion, Spousal Age Gap, and Perceived Drivers of Marital Satisfaction: A Mixed-Methods Exploration Among Couples in Lagos, Nigeria

facilitate positive exchange, while large age gaps may introduce mismatched needs, sexual incompatibilities, and role ambiguities that generate negative interaction cycles (Wang & McKinnish, 2017). Complementing this relational focus, Ecological Systems Theory situates these dynamics within nested environmental systems. At the mesosystem level, religious communities serve as social networks that shape marital norms, provide support, and enforce accountability. At the macrosystem level, the cultural construction of appropriate spousal age differences varies significantly by ethnic and regional context in Nigeria, mediating how couples experience age gaps within their marriages. Together, these frameworks position religious affiliation and age gap as both structurally determined and relationally enacted variables in marital satisfaction. Methodology Research Design The study employed a concurrent mixed-methods design, combining quantitative (cross-sectional survey) and qualitative (in-depth interview) approaches. This design was chosen to enable triangulation of findings and to capture both the statistical dimensions and the lived experiences of the phenomena under investigation (Creswell, 2014). Study Location The study was conducted in Alimosho Local Government Area, Lagos State, Nigeria the most populous LGA in Lagos State with diverse religious, ethnic, and age profiles among its married population. Four sub-divisions were included: Agbado/Oke-Odo, Ayobo/Ipaja, Alimosho, and Ikotun/Igando LCDAs. Participants Quantitative Phase: A total of 192 married respondents (from a sample of 200; response rate = 96%) participated in the survey. Multi-stage sampling was employed across the four LCDAs. Qualitative Phase: Purposive sampling was used to recruit 10 married respondents for in-depth interviews, selected to represent variation in age, gender, religious affiliation, and marriage duration. Research Instruments Quantitative data were collected using a structured questionnaire developed by the researcher, incorporating sections on religious affiliation and marital satisfaction, spousal age gap, and perceived drivers of marital satisfaction. Marital satisfaction was assessed as a binary self-report variable. Qualitative data were collected using a semi-structured in-depth interview guide, with thematic probes exploring participants lived experiences of how religion and age dynamics shape their marriages. Interviews were conducted face-to-face in English and Yoruba and audio-recorded with respondents' consent. Data Analysis Quantitative data were analysed using SPSS Version 20. Binary logistic regression was employed to test both hypotheses, with marital satisfaction as the dependent variable (satisfied = 1; not satisfied = 0). The significance threshold was set at p < 0.05. Qualitative data were analysed using thematic content analysis: interview recordings were transcribed verbatim, coded inductively, and organised into thematic categories reflecting patterns across participants’ accounts (Braun & Clarke, 2006). Ethical Considerations Written informed consent was obtained from all participants. Respondents were assured of anonymity and confidentiality. Interview recordings were stored securely, and no identifying information was included in the analysis or reporting. Participants were free to withdraw at any time without penalty. Results Descriptive Statistics: Perceived Drivers of Marital Satisfaction Table 1 presents respondents' self-reported primary drivers of marital satisfaction. The majority (44.9%) identified the presence of children as the most important contributor to marital satisfaction, followed by financial provision/wealth (19.9%), companionship and affection (13.6%), effective communication (8.4%), positive support from spouse's family (7.9%), and mutual respect (5.3%). These findings suggest that marital satisfaction in this context is primarily understood through relational and material frames rather than individual psychological fulfilment. Table 1. Perceived Primary Drivers of Marital Satisfaction (N = 192) Perceived Driver Frequency Percentage (%) Presence of children 86 44.9 Financial provision/wealth 38 19.9 Companionship and affection 26 13.6 Effective communication with spouse 16 8.4 Positive support from spouse's family 15 7.9 Mutual respect between couples 10 5.3 Total 192 100.0 Religious Affiliation Profile of Participants Table 2 presents the religious affiliation distribution of respondents. Christianity was the dominant religion (62.5%), followed by Islam (33.9%) and Traditional religion (3.6%). Similarly, 59.9% of spouses practiced Christianity, 37.5% practiced Islam, and 2.6% practiced Traditional religion. A large majority (76.0%) believed that religion influences marital satisfaction. Table 2. Religious Affiliation of Respondents and Spouses (N = 192) Religious Affiliation Respondent n (%) Spouse n (%) Christianity 120 (62.5) 115 (59.9) Islam 65 (33.9) 72 (37.5) Traditional 7 (3.6) 5 (2.6) Total 192 (100.0) 192 (100.0) Spousal Age Gap Profile of Participants Table 3 summarises the age gap distribution. The majority of couples (54.7%) reported an age difference of 0–5 years, while 34.4% reported a gap of 5–10 years, and 10.9% reported a gap of more than 10 years. Most respondents (91.1%) expressed satisfaction with the age gap between themselves and their spouses, yet 65.1% believed that a large age gap decreases marital satisfaction. Table 3. Spousal Age Gap Distribution and Perceptions (N = 192) Variable Category Frequency Percentage (%) Spousal Age Gap 0–5 years 105 54.7 5–10 years 66 34.4 Above 10 years 21 10.9 Satisfied with Age Gap? Yes 175 91.1 No 17 8.9 Large Age Gap Effect? Increases satisfaction 46 24.0 Decreases satisfaction 125 65.1 Not sure 21 10.9 Test of Hypotheses Hypothesis 1: Religious Affiliation and Marital Satisfaction The binary logistic regression testing religious affiliation as a predictor of marital satisfaction was not statistically significant (χ2 = 1.047, df = 2, p = .592). As shown in Table 4, respondents who practiced Islam were 0.462 times less likely to report marital satisfaction compared to Christians, and those practicing Traditional religion were 0.431 times less likely to be satisfied relative to the Christian reference group. However, neither coefficient reached the significance threshold (p < .05). The null hypothesis (H01) is therefore retained; H1 is not supported. Table 4. Binary Logistic Regression: Religious Affiliation Predicting Marital Satisfaction Predictor B SE Exp(B) p-value Christianity (Ref.) — — 1.000 — Islam −0.773 0.788 0.462 0.327 Traditional Religion −0.841 0.839 0.431 0.316 Note. Reference category = Christianity. χ2 = 1.047, p = 0.592. No significant effects. Hypothesis 2: Spousal Age Gap and Marital Satisfaction The binary logistic regression testing spousal age as a predictor of marital satisfaction was not statistically significant (χ2 = 0.342, df = 3, p = .952). Table 5 shows that compared to those below 21 years, respondents aged 21–35 were 0.583 times less likely to be satisfied; those aged 36–45 were 1.065 times more likely; and those aged 46 and above were 1.167 times more likely to report marital satisfaction. None of these effects reached statistical significance. The null hypothesis (H02) is retained; H2 is not supported. Table 5. Binary Logistic Regression: Spousal Age Predicting Marital Satisfaction Predictor B SE Exp(B) p-value Below 21 years (Ref.) — — 1.000 — 21–35 years −0.539 1.345 0.583 0.689 36–45 years 0.063 0.583 1.065 0.914 46 years and above 0.154 0.633 1.167 0.808 Note. Reference category = Below 21 years. χ2 = 0.342, p = 0.952. No significant effects. Qualitative Findings: Lived Experiences of Religion and Age Gap in Marriage Thematic analysis of the in-depth interview transcripts identified three overarching themes: (1) the relational rather than institutional character of religious influence on marriage; (2) age gap as a double-edged determinant of marital communication and compatibility; and (3) children and financial provision as the foundational pillars of marital satisfaction in the Lagos context. Theme 1: Religion as Relational Resource, Not Institutional Determinant Participants consistently distinguished between religious affiliation (membership of a faith tradition) and the personal practice of faith as a relational behaviour. Several respondents articulated that it was not membership of a shared religion that determined marital satisfaction, but the character, commitment, and empathy displayed between partners. As one 45-year-old male respondent explained, religious affiliation alone does not guarantee happiness in marriage; what matters is how a husband treats his wife. Another female respondent, a devout Muslim,