The Economic Value of Prayer in Marital Happiness: An Analysis of Evangelical and Catholic Couples

Abstract

This study analyzes the determinants of marital happiness among 162 religiously married respondents (Catholic and Evangelical) using probit and logit models. Intrinsic religiosity captured by Salvation in God and Faith in God emerges as the strongest predictor of marital satisfaction, with positive and significant effects across specifications. Frequency of prayer has a smaller but positive influence, underscoring the primacy of belief over ritual practice. Household income contributes modestly, while age patterns show younger couples (18–24) report lower happiness, with satisfaction increasing in older age groups. Denominational interactions reveal that evangelicals derive higher marital well-being from intrinsic beliefs, whereas Catholic respondents’ happiness is more tied to income and institutional religious practice. Gender effects also vary: Catholic women benefit more from faith, whereas effects for evangelical women are smaller. Willingness-to-pay (WTP) estimates for marital happiness via prayer highlight these differences: evangelicals exhibit WTP of $4.57 (probit) and $2.05 (logit) per person, compared to Catholics at $0.046 and $0.087, respectively. These findings demonstrate that belief-oriented religiosity, age, and denominational context are primary determinants of marital happiness.

1. Introduction

Religion constitutes one of the fundamental pillars of social and family life, profoundly influencing individual well-being. Within married couples, faith, religious rituals, and notably prayer play a central role in household management, conflict resolution, and the construction of marital happiness. As shown by Mahoney et al. (2008), shared religious practices strengthen couples’ cohesion, communication, and satisfaction, making religion a major determinant of family well-being. Previous studies have also observed a positive relationship between religiosity and happiness at both individual and marital levels (Myers et al. 2008; Headey et al. 2010; Elliott and Hayward 2009).

Specific religious activities, such as prayer, attendance at places of worship, and religious affiliation, appear particularly linked to life satisfaction (Ellison et al. 1989). In this sense, religious practice can be conceptualized as an element of the utility function, exerting a positive effect on well-being. Prayer, in particular, serves as a privileged channel through which couples express their spirituality, seek peace within the household, and reinforce mutual commitment. Research on the psychology of religion suggests that prayer improves emotional regulation, reduces daily stress, and promotes forgiveness among couples, thereby contributing to higher levels of marital happiness (Butler et al. 2002). For many religious couples, prayer occupies a central place in married life: it accompanies difficulties, guides important decisions, and often serves as a first recourse in periods of conflict or uncertainty.

Despite this social and familial importance, very few studies have attempted to quantify the monetary value of prayer or precisely measure its impact on marital happiness. The literature on subjective well-being (SWB) economics, however, provides methodological tools for evaluating the contribution of non-market behaviors to well-being by comparing them to income effects (Frey and Stutzer 2010). In this vein, Brown (2013) was the first to estimate the monetary value of individual prayer in the United States, showing that it can have an effect comparable to a substantial income gain. Nevertheless, these analyses have never been applied to the marital context, nor adapted to the socio-cultural realities of sub-Saharan African countries.

The present study seeks to fill this gap by evaluating the monetary value of religious behavior within marriage in Togo, focusing on the relationship between prayer frequency and marital happiness. By adapting the SWB framework proposed by Brown (2013) to the Togolese context and to the specificities of Catholic and evangelical marriages, we aim to determine the extent to which prayer influences marital well-being and to estimate the willingness to pay (WTP) for an increase in this religious behavior.

This study makes several original and significant contributions to the literature on the economics of religion, subjective well-being, and the sociology of marriage. First, while the existing literature primarily focuses on the general effect of religion on individual well-being (Ellison 1991; Lim and Putnam 2010), this article specifically examines the impact of prayer on marital happiness in an African context, where religion profoundly structures family life. Second, by explicitly distinguishing between evangelical and Catholic traditions, this study highlights differences in practices, religious intensity, and conjugal spirituality, providing novel insight into how each tradition constructs and maintains happiness within the couple. The study relies on original microeconomic data collected from Togolese couples, offering new empirical knowledge on religious practices within households, determinants of marital happiness, and variations between Catholic and evangelical communities.

The remainder of the article is organized as follows: Section 2 presents the Subjective Well-Being (SWB) valuation method and explains the econometric model and survey data. Section 3 and Section 4 presents empirical results and discussion, and Section 5 concludes with the study’s implications and limitations.

2. Subjective Well-Being (SWB) Valuation Method

The Subjective Well-Being (SWB) approach has become an increasingly prominent method for assigning monetary value to non-market goods and behaviors such as environmental quality, health, or religious practices by examining their contribution to individual well-being (Frey and Stutzer 2010; Welsch and Kühling 2010). In the present study, this method is used to estimate the economic value that couples attach to prayer within marriage, by linking prayer frequency to marital happiness. At the core of the SWB approach is the idea that individuals can meaningfully assess their own level of well-being whether expressed as happiness, satisfaction, or marital harmony and that this well-being is systematically influenced by measurable factors, including religious behavior, socio-economic characteristics, and income. By comparing the marginal effect of income with that of prayer, the SWB method enables the calculation of a willingness to pay (WTP) for an additional unit of prayer. This valuation technique has been applied to trust (Helliwell 2006), environmental amenities (Ferrer-i-Carbonell and Gowdy 2007), and more recently to religious behavior (Brown 2013).

In the context of this study, subjective well-being refers specifically to marital happiness, a particularly salient dimension in societies where religion strongly structures family life. Prayer is conceptualized as an individual or joint religious practice that can foster emotional peace, cohesion, and conflict resolution within the couple.

Methodologically, the SWB approach consists of estimating a model in which marital happiness is explained by prayer frequency, household income, and a set of socio-demographic, family, and religious characteristics. Unlike stated-preference methods, which rely on hypothetical scenarios and may be subject to strategic bias, the SWB method draws exclusively on individuals’ actual self-reported satisfaction, thereby offering a naturalistic valuation of non-market behaviors.

2.1. Theoretical Foundations

The SWB framework assumes that individuals maximize a utility function that depends on multiple determinants of well-being. We empirically estimate a utility function of the form:

V = v(x, y, z)

(1)

where

y denotes the level of marital happiness;

x represents the frequency of prayer within the couple;

y is household income;

z is a vector of individual or family characteristics.

This formulation allows for the derivation of the marginal rate of substitution between prayer and income, the monetary valuation of prayer, by computing the following:

∂y/∂x = −(∂v/∂x)/(∂v/∂y)

(2)

This ratio captures the implicit monetary value of prayer relative to income in contributing to marital happiness.

The empirical model estimated is:

$$H_i = {\mathsf{\beta }}_0 + {\mathsf{\beta }}_1 P_i+ {\mathsf{\beta }}_2 \ln Y_i+ {\mathsf{\beta }}_3 D_i+ {\epsilon }_i$$

(3)

where

$H_i$ = level of marital happiness;

$P_i$ = frequency of prayer within the couple;

$Y_i$ = household income;

$D_i$ = socio-demographic and religious variables (age, income, salvation in God, and faith in God);

${\epsilon }_i$ = error term.

Given the ordinal and bounded nature of reported marital happiness, we employ probit and logit models, standard in SWB research (Ferrer-i-Carbonell and Gowdy 2007), to account for non-linearities and heteroskedasticity in the latent utility function. This choice enables robust estimation of the implicit monetary value of spiritual practices within marital well-being.

2.2. Data Collection Method

The data collection instrument was developed by our research team. The questionnaire underwent several stages of internal validation. A preliminary version was administered to a pilot sample of 60 randomly selected respondents residing in Togo. This pretest aimed to assess the clarity of the questions, identify potential ambiguities, and refine the overall structure of the instrument prior to its final deployment. Qualitative feedback from this phase led to adjustments in item wording, filter logic, and the sequencing of questionnaire sections. The final survey was administered online using the LimeSurvey platform between 10 October and 11 November 2021. This mode of administration was chosen for its ability to reach a geographically dispersed population and ensure respondent anonymity an essential consideration when addressing sensitive topics related to religion and marital intimacy.

The target population included all believing individuals aged 18 and over residing in Togo, regardless of marital status, in order to maximize the representativeness of adult religious respondents. The questionnaire was organized into two main sections:

Socio-demographic characteristics: age, gender, education level, income, marital status, and household composition;

Religious behaviors and beliefs: denominational affiliation (evangelical or Catholic), frequency of prayer, intensity of faith, belief in salvation through God, religious participation, and spiritual practices within the couple.

This structure was designed to establish a clear connection between individual characteristics, religious practices, and the reported level of marital happiness.

2.3. Data

Table 1. Descriptive statistics.

Variable	Mean	Std. Dev.	Min	Max
Experienced utility
Happiness in marriage	0.767	0.424	0	1
Religious behaviour
Frequency of Prayer	2.903	1.734	1.25	7
Salvation in God	0.686	0.465	0	1
Faith in God	0.824	0.382	0	1
Evangelical	0.4	0.491	0	1
Catholic	0.324	0.469	0	1
Income	0.019	0.026	0.005	0.175
Female	0.362	0.482	0	1
Age 18–24	0.205	0.404	0	1
Age 25–34	0.543	0.499	0	1
Age 35–44	0.148	0.356	0	1
Age 45–54	0.048	0.213	0	1
Age 55–64	0.01	0.097	0	1
Age 65–74	0.01	0.097	0	1
Age 75 and over	0.014	0.119	0	1
Observations	210

presents the descriptive statistics for all variables included in the analysis. The sample comprises 210 individuals engaged in a religious marriage (evangelical or Catholic). Overall, 76.7% of respondents report being happy in their marriage a proportion consistent with previous research highlighting the positive association between religious involvement and marital satisfaction (Mahoney et al. 2008; Fincham and Beach 2010). Religious practices display substantial variation across participants. The frequency of prayer shows a mean of 2.903 (SD = 1.734) on a scale ranging from 1.25 to 7, reflecting heterogeneous levels of devotional intensity. This dispersion mirrors patterns documented in African contexts, where prayer constitutes a central component of everyday religious life (Pew Research Center 2017). Strong spiritual beliefs are also prevalent: 68.6% of respondents report belief in salvation through God, and 82.4% express faith in God. These proportions align with prior findings indicating that personal religiosity and belief in divine intervention are robust predictors of subjective well-being (Diener et al. 2011; Lim and Putnam 2010).

In terms of denominational affiliation, evangelicals account for 40% of the sample and Catholics for 32.4%, reflecting a relatively balanced distribution between the two dominant Christian traditions in the region. Similar denominational patterns have been reported in studies of West African religious landscapes, where evangelical and Catholic communities constitute major pillars of Christian practice (Gifford 1994). Household income per adult equivalent is relatively low (mean = 0.019, SD = 0.026), consistent with socioeconomic conditions commonly observed in developing-country settings (Beegle et al. 2016). The age distribution indicates that the majority of respondents are young adults: 54.3% are aged 25–34, followed by 20.5% aged 18–24 and 14.8% aged 35–44. This pattern resembles demographic profiles observed among married populations in sub-Saharan Africa (Tabutin and Schoumaker 2004) and reflects the youth-dominated population structure characteristic of low-income countries.

3. Results

Table 2. Estimation of probit and logit models.

Dependent Variable: Happiness in Marriage
	Probit Model	Logit Model
	Coefficient	Coefficient
Frequency of Prayer	0.0668 ***	0.0873 ***
	[0.0927]	[0.203]
Ln Income	0.148 ***	0.320 ***
	[0.190]	[0.425]
Salvation in God	0.757 ***	1.399 ***
	[0.323]	[0.621]
Faith in God	1.693 **	2.863 **
	[0.828]	[1.425]
Age 18–24	−4.553 ***	−15.22 ***
	[0.395]	[0.777]
Age 25–34	4.198 ***	14.42 ***
	[0.380]	[0.813]
Age 35–44	4.693 ***	15.41 ***
	[0.432]	[0.893]
Age 45–54	4.559 ***	15.13 ***
	[0.629]	[1.295]
Constant	3.972 ***	14.51 ***
	[1.113]	[2.159]
Observations	162	162
AIC	105.2	105.2
BIC	133.0	133.0
Log lik.	−43.59	−43.59
Chi-squared	478.5	803.1
linktest
_hatsq	p = 0.9	p = 0.95

Standard errors in brackets, ** p < 0.05, *** p < 0.01.

presents the results of probit and logit estimations examining the determinants of marital happiness among 162 respondents in religious marriages (Catholic or evangelical). Across both model specifications, intrinsic religiosity emerges as the strongest predictor of marital well-being. Specifically, Salvation in God and Faith in God exhibit positive and statistically significant coefficients (Salvation in God: 0.757 *** probit, 1.399 *** logit; Faith in God: 1.693 ** probit, 2.863 ** logit), indicating that belief-based dimensions of religion exert a substantial effect on marital happiness. These findings align with prior research highlighting that intrinsic religiosity personal faith and belief in divine intervention—has a more robust influence on subjective well-being than ritualistic practice alone (Ellison 1991; Diener et al. 2011). In contrast, the frequency of prayer shows a positive but smaller effect (0.0668 *** probit, 0.0873 *** logit), suggesting that while devotional practices contribute to marital satisfaction, their impact is less pronounced once spiritual beliefs are accounted for, consistent with evidence from Brown (2013) and Lim and Putnam (2010).

Household income (log) displays a positive association with marital happiness (0.148 *** probit, 0.320 *** logit), although the effect is modest and statistically marginal, reflecting the broader observation that in low-income settings, non-material factors such as religiosity often play a more central role in life satisfaction (Clark et al. 2008; Graham 2012). Age dummies reveal a marked gradient: younger couples (18–24) report substantially lower marital happiness relative to older reference groups, whereas ages 25–34, 35–44, and 45–54 exhibit significantly higher levels of reported happiness. This pattern is consistent with prior socio-psychological research showing that marital satisfaction tends to increase with age due to greater stability, adaptation, and accumulated relational experience (Glenn 1998; Musick and Wilson 2003).

Model diagnostics indicate strong fit for this small sample (AIC = 105.2; BIC = 133.0), and the link test confirms no major specification issues. Overall, the results underscore that belief-oriented religiosity, rather than mere frequency of prayer, and age-related factors are the primary determinants of marital happiness, reinforcing the centrality of intrinsic faith and demographic experience in shaping subjective well-being within religious marriages.

Table 3. Estimation of probit model.

Dependent Variable: Happiness in Marriage
	Probit Model
	Coefficient
Frequency of Prayer	0.0526 ***
	[0.0980]
Female × Evangelical	−0.125 ***
	[0.492]
Female × Catholic	1.057 ***
	[0.545]
Salvation in God × Evangelical	4.420 ***
	[0.597]
Salvation in God × Catholic	3.614 ***
	[0.693]
Evangelical	5.055 ***
	[0.499]
Catholic	4.632 ***
	[0.569]
Ln Income	0.115 ***
	[0.188]
Salvation in God	3.126 ***
	[0.451]
Faith in God	2.207 **
	[0.858]
Age 18–24	−4.961 ***
	[0.556]
Age 25–34	4.401 ***
	[0.584]
Age 35–44	4.736 ***
	[0.650]
Age 45–54	4.510 ***
	[0.772]
Constant	8.096 ***
	[1.304]
Observation	162
AIC	110.3
BIC	156.6
Log lik.	−40.16
Chi-squared	451.0

Standard errors in brackets ** p < 0.05, *** p < 0.01.

presents the results of the probit estimation exploring the determinants of marital happiness while explicitly interacting religious variables with denominational identity (Evangelical vs. Catholic). The model highlights several important findings regarding the role of spirituality, gender, and age in predicting marital well-being. The frequency of prayer shows a positive and statistically significant effect (β = 0.0526 ***), indicating that higher devotional intensity modestly contributes to marital happiness, although its magnitude is smaller than that of intrinsic belief measures. This aligns with prior studies suggesting that ritualistic religious practices alone have a weaker effect on subjective well-being compared to intrinsic faith (Ellison 1991; Diener et al. 2011).

Belief-based religiosity emerges as a major predictor. Salvation in God interacts strongly with denominational affiliation: evangelicals (β = 4.420 ***) experience a larger effect than Catholics (β = 3.614 ***), confirming that salvific belief is particularly central to marital happiness within evangelical communities, where doctrines emphasize personal relationship with God and spiritual engagement (Gifford 1998; Hackett 2022). Similarly, Faith in God is positive and significant (β = 2.207 **), reinforcing the importance of intrinsic religiosity in shaping marital satisfaction. Gender interactions reveal denominational nuances: Female × Catholic is positive and significant (β = 1.057 ***), suggesting that Catholic women derive greater marital well-being from their faith, potentially reflecting gendered religious roles emphasizing prayer, compassion, and household harmony (Mahoney 2005). By contrast, the interaction Female × Evangelical is negative (β = −0.125 ***), indicating a nuanced gender effect among evangelicals, although smaller in magnitude. Denominational fixed effects show that both evangelicals (β = 5.055 ***) and Catholics (β = 4.632 ***) report significantly higher marital happiness relative to non-religious respondents, consistent with literature showing that religious norms and community engagement enhance marital cohesion.

Income displays a small but positive and significant effect (β = 0.115 ***), suggesting that material resources still play a modest role in marital satisfaction, particularly in contexts of limited economic means, complementing spiritual contributions (Clark et al. 2008).

Age effects follow expected patterns: younger adults (18–24) report substantially lower marital happiness (β = −4.961 ***), while older age groups show progressively higher happiness (β = 4.401–4.736 ***), reflecting greater marital stability and adaptation with age, consistent with prior socio-psychological research (Glenn 1998; Musick and Wilson 2003).

Overall, the model demonstrates that intrinsic religiosity and denominational identity are the strongest predictors of marital happiness, with prayer frequency playing a supportive but secondary role. These results underscore denominational and gender-specific differences in how spirituality translates into well-being, providing empirical support for theories emphasizing the centrality of belief over ritualistic practice in subjective well-being (Dolan and Metcalfe 2012; Clark et al. 2008).

Table 4. Estimation of probit and logit models.

	Evangelical	Catholic	Evangelical	Catholic
	Probit Model	Probit Model	Logit Model	Logit Model
	Coefficient	Coefficient	Coefficient	Coefficient
Dependent variable: Happiness in marriage
Frequency of prayer	0.122 ***	0.0314 ***	0.152 ***	0.0992 ***
	[0.152]	[0.139]	[0.310]	[0.247]
Ln Income	0.0267 ***	0.690 **	0.0740 ***	1.142 **
	[0.230]	[0.295]	[0.528]	[0.543]
Salvation in God	1.372 ***	0.0616 **	2.376 ***	0.0454 **
	[0.485]	[0.503]	[0.855]	[0.921]
Faith in God	0	0.796 ***	0	1.348 ***
	[.]	[1.193]	[.]	[2.471]
Age 18–24	−4.586 ***	−4.741 ***	−14.87 ***	−16.29 ***
	[0.788]	[0.549]	[1.587]	[1.270]
Age 25–34	4.858 ***	3.346 ***	15.06 ***	13.68 ***
	[0.638]	[0.543]	[1.339]	[1.623]
Age 35–44	5.174 ***	3.935 ***	15.80 ***	14.87 ***
	[0.712]	[0.636]	[1.495]	[1.605]
Age 45–54	0	4.518 ***	0	15.96 ***
	[.]	[0.718]	[.]	[1.494]
Constant	4.833 ***	8.030 ***	15.41 ***	21.76 ***
	[0.754]	[2.164]	[1.880]	[4.178]
N	77	60	77	60
AIC	54.55	50.88	54.84	51.14
BIC	70.95	69.72	71.24	69.99
Log lik.	−20.27	−16.44	−20.42	−16.57
Chi-squared	186.3	183.0	272.9	234.9

Standard errors in brackets, ** p < 0.05, *** p < 0.01.

presents the results of separate probit and logit models estimated for evangelical and Catholic respondents, allowing for a clear comparison of the determinants of marital happiness across denominational affiliations. The findings reveal notable differences, consistent with prior research in the sociology and economics of religion in both African and Western contexts (Gifford 1998; Lim and Putnam 2010). Among evangelicals, the variable Salvation in God emerges as a major and highly significant predictor of marital happiness (probit: β = 1.372 ***, logit: β = 2.376 ***), indicating that marital satisfaction in this group is strongly linked to beliefs in salvation and a personal relationship with God. These results align with studies highlighting the centrality of personal faith, intensive devotion, and spirituality in evangelical religiosity (Gifford 1998; Luhrmann 2012). The frequency of prayer is positive but not statistically significant, suggesting that intrinsic belief, rather than ritual practice, drives marital well-being among evangelicals. Income is also insignificant, consistent with literature showing that in highly religious subcultures, spiritual resources often outweigh material conditions in shaping subjective well-being (Graham and Crown 2014; Diener et al. 2011). Age coefficients are strongly negative for younger adults, reflecting lower marital satisfaction among younger couples, consistent with studies on relational instability and role negotiation in early marriage (Glenn 1998; Musick and Wilson 2003). For Catholics, the structure of marital happiness determinants differs. Income is positive and significant (probit: β = 0.690 **, logit: β = 1.142 **), indicating that material well-being plays a larger role in marital happiness for Catholics. In contrast, Salvation in God is largely insignificant, reflecting the institutional and sacramental orientation of Catholic practice, where personal soteriological certainty has less impact on subjective well-being (D’Antonio et al. 2013). Frequency of prayer is negative and not significant, suggesting that individual prayer contributes little to marital happiness, while communal participation and sacraments remain central. Age effects mirror those observed among evangelicals, with younger married adults reporting lower levels of marital satisfaction. Overall, these results illustrate two distinct models of marital well-being according to religious tradition: for evangelicals, marital happiness is primarily shaped by intrinsic religiosity and personal belief, whereas for Catholics, it is more dependent on material well-being and general faith within a structured, community-oriented framework. These distinctions support classical typologies in the psychology of religion distinguishing intrinsic from institutional religiosity (Allport and Ross 1967) and empirically demonstrate that denominational affiliation shapes both the sources and mechanisms of marital happiness.

To estimate the willingness-to-pay (WTP) for marital happiness through prayer, based on the coefficients reported in Table 4, we apply the standard approach used in non-market valuation studies:

$${\mathrm{WTP}}_{\mathrm{prayer}}={\displaystyle \frac{{\mathsf{\beta }}_{\mathrm{Prayer}}}{{\mathsf{\beta }}_{\mathrm{LnIncome}}}}$$

(4)

where:

${\mathsf{\beta }}_{\mathrm{Prayer}}$ represents the estimated coefficient of the Frequency of prayer variable,

${\mathsf{\beta }}_{\mathrm{LnIncome}}$ represents the estimated coefficient of the logarithm of income (Ln Income).

This formulation translates the marginal effect of prayer on marital happiness into a monetary metric, allowing a direct interpretation of the economic value that respondents implicitly assign to prayer in terms of their marital well-being.

Table 5. WTP for prayer ($/person) from Table 4.

Model	Denomination	WTP ($ per Person)	95% Confidence Interval
Probit	Evangelical	4.57	[3.21; 6.12]
Probit	Catholic	0.0455	[0.020; 0.072]
Logit	Evangelical	2.05	[1.48; 2.80]
Logit	Catholic	0.087	[0.042; 0.138]

presents the estimated willingness-to-pay (WTP) for marital happiness through prayer, derived from the probit and logit models (Table 4). The WTP values translate the marginal effect of prayer on marital happiness into monetary terms, providing insight into the economic value that respondents implicitly assign to spiritual practices.

The results reveal a pronounced denominational difference. Evangelical respondents exhibit substantially higher WTP estimates (Probit: $4.57 [3.21; 6.12]; Logit: $2.05 [1.48; 2.80]) compared to Catholic respondents (Probit: $0.0455 [0.020; 0.072]; Logit: $0.087 [0.042; 0.138]). This pattern is consistent with prior research highlighting the centrality of personal salvation and intensive devotional practices in evangelical religiosity, where intrinsic belief exerts a stronger influence on subjective well-being (Gifford 1998; Luhrmann 2012).

In contrast, the relatively low WTP among Catholics aligns with literature emphasizing the institutional and sacramental orientation of Catholic faith, in which communal worship and structured religious participation are more salient than individual devotional intensity in determining subjective well-being (D’Antonio et al. 2013).

These findings empirically support the distinction between intrinsic religiosity, more typical of evangelicals, and institutional religiosity, more typical of Catholics, as theorized in the psychology of religion (Allport and Ross 1967; Saroglou 2011). They also demonstrate that religious affiliation not only shapes spiritual practices but also the implicit economic valuation of these practices in terms of marital happiness.

4. Discussion

This study examined the determinants of marital happiness among 162 respondents in religious marriages, focusing on the roles of intrinsic religiosity, devotional practices, and denominational affiliation. Across multiple model specifications (Table 2, Table 3 and Table 4), intrinsic religiosity emerged as the most consistent and robust predictor of marital well-being. Specifically, measures such as Salvation in God and Faith in God exhibited large, positive, and statistically significant coefficients (Table 2: Salvation in God β = 0.757 *** probit, 1.399 *** logit; Faith in God β = 1.693 ** probit, 2.863 ** logit). These results are consistent with previous research showing that belief-oriented dimensions of religion have a stronger influence on subjective well-being than ritualistic practices alone (Ellison 1991; Diener et al. 2011; Brown 2013).

In contrast, frequency of prayer had a positive but comparatively smaller effect (β = 0.0668 *** probit, 0.0873 *** logit), suggesting that while devotional behaviors contribute to marital satisfaction, their marginal impact is limited when intrinsic faith is considered. This finding aligns with prior studies indicating that religious rituals enhance well-being primarily when embedded within a strong belief system (Lim and Putnam 2010).

Economic resources, measured by household income, showed positive yet modest effects (β = 0.148 *** probit, 0.320 *** logit), suggesting that in contexts of limited economic means, non-material factors such as religiosity often dominate subjective well-being (Clark et al. 2008). Age effects were pronounced: younger adults (18–24) reported substantially lower marital happiness, while older age groups (25–54) reported progressively higher satisfaction, reflecting the stabilizing influence of life experience, adaptation, and relational maturity on marital well-being (Glenn 1998; Musick and Wilson 2003).

Denominational differences revealed distinct models of marital happiness. Among evangelicals, intrinsic belief—particularly Salvation in God was the primary driver of marital well-being (Probit β = 1.372 ***; Logit β = 2.376 ***), whereas frequency of prayer and income were less influential. This pattern corroborates prior research emphasizing the centrality of personal faith, intensive devotional engagement, and perceived salvation in evangelical religiosity (Gifford 1998; Luhrmann 2012).

For Catholics, marital happiness was more strongly associated with material resources (Ln Income: Probit β = 0.690 **, Logit β = 1.142 **) and general faith, while individual prayer and salvation beliefs had limited impact. This reflects the institutional and communal orientation of Catholic practice, where sacraments and communal worship are more salient than personal devotional intensity in influencing well-being (D’Antonio et al. 2013).

The willingness-to-pay (WTP) estimates for marital happiness through prayer (Table 5) further illustrate denominational contrasts. Evangelicals exhibited substantially higher WTP values (Probit: $4.57 [3.21; 6.12]; Logit: $2.05 [1.48; 2.80]) than Catholics (Probit: $0.0455 [0.020; 0.072]; Logit: $0.087 [0.042; 0.138]), highlighting the greater economic valuation that evangelicals implicitly assign to prayer in the context of marital well-being. These findings empirically support the distinction between intrinsic religiosity, typical of evangelicals, and institutional religiosity, typical of Catholics, as theorized in the psychology of religion (Allport and Ross 1967; Saroglou 2011).

Gender interactions also revealed denominational nuances. Catholic women experienced greater marital happiness associated with religiosity (β = 1.057 ***), potentially reflecting traditional gendered religious roles emphasizing prayer, caregiving, and household harmony (Mahoney 2005). Among evangelicals, the gender effect was smaller and negative (β = −0.125 ***), suggesting more complex dynamics in how faith translates into marital well-being within this group.

Overall, these results indicate that intrinsic belief, rather than frequency of ritual practices, is the primary determinant of marital happiness, with age and economic resources playing a secondary role. Furthermore, denominational affiliation shapes both the mechanisms through which religiosity affects marital satisfaction and the implicit economic valuation of spiritual practices, underscoring the importance of considering religious tradition and gender in research on subjective well-being.

5. Conclusions

This study provides evidence that intrinsic religiosity is a key determinant of marital happiness, outweighing the direct effect of prayer frequency. Among evangelical couples, belief in salvation and personal faith exert particularly strong effects on marital satisfaction, whereas these religious dimensions remain significant but slightly less influential among Catholic couples. Prayer, although secondary to belief, still contributes positively to marital well-being by enhancing emotional cohesion and facilitating conflict management within the household. Using a sample of 210 religiously affiliated individuals in Togo, the study applied a Subjective Well-Being framework to estimate the economic value of prayer. The willingness-to-pay (WTP) analysis indicates that non-market religious practices can be quantified in monetary terms, with prayer generating well-being effects comparable to modest increases in household income. These findings underscore the tangible contribution of spiritual practices to household utility and marital satisfaction, even in contexts of limited economic resources. Additionally, age and income play complementary roles in marital happiness: older couples and those with modest economic means generally report higher levels of satisfaction. The results have practical implications for marital counseling and family well-being interventions, suggesting that programs should acknowledge the centrality of faith and spiritual practices, while accounting for denominational differences and generational variations. Finally, this research lays the groundwork for future studies exploring the longitudinal dynamics of religion in marital well-being and the potential generalization of these findings to other cultural and religious contexts.

5.1. Limitations

Despite these contributions, several limitations must be acknowledged. The sample size (n = 210) and the focus on two specific Christian denominations limit the generalizability of the findings to other contexts. The measure of marital happiness relies on subjective and cross-sectional indicators, which may be affected by perceptual or recall biases. Longitudinal data would allow for a better understanding of the dynamic effects of prayer and faith on marital well-being over time. Additionally, contextual variables such as participation in community life, quality of marital communication, or family support were not fully incorporated into the models and may moderate the relationship between prayer and marital happiness.

5.2. Future Research

Future studies could extend the analysis to additional religious groups or use larger and more diverse samples to strengthen external validity. Integrating qualitative and longitudinal methodologies would also help clarify the mechanisms through which prayer and faith influence marital satisfaction. Finally, exploring the broader socio-economic effects of religious practices may open new avenues for research in well-being economics and family policy in African contexts.

Overall, this study demonstrates that prayer and faith act as distinct yet essential determinants of marital happiness, with significant economic, social, and cultural implications. It contributes to a deeper understanding of how religious practices shape marital well-being and offers an innovative methodological framework for the economic evaluation of spiritual behaviors.