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In this Lessons from the Field, we describe the lessons we learned from developing the Divorce Education Assessment Collaborative (DEAC) and creating a longitudinal evaluation plan for divorce education programs across geographically, programmatically, and format-diverse programs. Background: Although divorce education programs are commonly mandated for divorcing parents, variability in program content, format, and design can make it difficult to determine the efficacy of such programs. We contend developing a standardized evaluation tool, and making it freely available to programs, is essential for identifying best practices and moderators of program effectiveness. Experience: Members of the DEAC share their experiences and insights regarding successes and challenges in coordinating and collaborating to develop an evaluation tool that is concise, but provides key information

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Objective This study seeks to explore ways that members of religious families (of Abrahamic faiths) struggle with and address the relational processes of sacrifice and self‐care. Background Sacrifice and self‐care influence human relationships, and as such, every human has to learn how to engage in them. Families are one of the many communities in which one must address sacrifice and self‐care. Method This study provides a qualitative exploration of sacrifice and self‐care among a sample of 198 highly religious (Abrahamic faiths) families. In‐depth analyses explored motivations, types, and related family processes among family relationships. Results A conceptual model illustrates sacrifice and self‐care in family life using an interdependence theory approach. Five themes from the data about how families perceived and addressed these relational processes are discussed: (a) tensions between sacrifice and self‐care, (b) motivations for sacrifice and self‐care, (c) types of sacrifice, (d) types of self‐care, and (e) processes in faith and family relationships. Discussion Religious beliefs may shape how sacrifice and self‐care processes are perceived and potential tensions are addressed through either positive or negative ways. We suggest that engaging in sacrifice and self‐care with equal quality, not quantity, might be a positive way to address the emergent tensions between these processes. Implications Through an increased understanding of the connections and tensions between sacrifice and self‐care, researchers and practitioners will be able to better recognize how families positively address these tensions and collaboratively build resources to help family members harmonize engagement in sacrifice and self‐care to benefit relationships.

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