A Synodal Approach to Reimagining Nigerian Catholic Marriage Rites: An Afro-Theological Perspective

Abstract

This study explores the integration of traditional African marriage customs with Catholic Canon Law in Nigeria, where cultural norms are deeply rooted. The research examines the historical, theological, and cultural dimensions that influence marriage within African Catholic contexts. Despite valuable insights from these scholars, significant challenges persist in reconciling traditional practices with Catholic sacramental rites. The article highlights critical areas needing further investigation, particularly the incorporation of culturally significant elements into Catholic marriage ceremonies and the provision of culturally sensitive pastoral care for married couples. To address these challenges, the study proposes several strategies: Cultural Hermeneutics, which promotes dialog between traditional African values and Catholic teachings; Inculturation of Liturgical Practices, which adapts Catholic wedding ceremonies to include African traditions; and Inclusive Pastoral Care, which offers compassionate and culturally informed support for couples. The research emphasizes the compatibility of African and Christian marital values, highlighting both personal and communal dimensions. It advocates for a shift from priest-centered marriage rites to elder-centered ones, increased involvement of extended families and Basic Christian Communities (BCCs), and a revision of church legislation to accommodate local customs while upholding core Gospel principles. By implementing these approaches, the Nigerian Catholic Church can create a marriage framework that honors cultural heritage while remaining true to Christian doctrine.

1. Introduction

This study explores the complex challenges of integrating African marriage customs with Catholic Canon Law, particularly in Nigeria, where traditional norms are deeply rooted. A key issue is reconciling these cultural practices with the Church’s understanding of marriage, aiming to honor both local traditions and ecclesiastical doctrines. The research draws on the insights of prominent scholars such as Orobator, Henriques, Odozor, Aina, Ilo, Baloyi, and Nwabude, who offer essential perspectives on the historical, theological, and cultural dimensions of marriage in African contexts. Despite these scholarly contributions, the ongoing challenge of effectively incorporating traditional African marriage practices into Catholic rituals remains significant. This article highlights critical areas requiring further investigation, particularly how the Church can integrate meaningful elements of African traditions into sacramental celebrations. Additionally, it calls for a closer examination of post-wedding pastoral care within African Catholicism to support couples navigating the complexities of married life while honoring their cultural and theological backgrounds. To tackle these challenges, the study proposes several strategies: Cultural Hermeneutics, which promotes dialog between traditional values and contemporary Christian teachings; Inculturation of Liturgical Practices, aimed at enhancing the relevance of Catholic wedding ceremonies by incorporating African traditions; and Promotion of Inclusive Pastoral Care, which emphasizes providing culturally sensitive support to couples. By adopting these approaches, the Nigerian Catholic Church can strive towards a more inclusive and meaningful marriage framework that respects both cultural heritage and the core tenets of the Gospel. Supporting this call for integration, several African prelates at the 1980 and 1994 Synods of Bishops argued for compatibility between African and Christian traditions, suggesting that while Christ established the sacrament of marriage, he did not mandate a specific rite, thereby allowing for adaptation to local customs (Kanyadago 1991, pp. 47–48). Both African and Christian beliefs on marriage emphasize personal and communal dimensions. African marriage, for example, involves preparation and aims for procreation and child-rearing (pp. 149, 172). Specifically, Archbishop Poreku (Tamale, Ghana) and Bishop Karlen (Bulawayo, Zimbabwe) proposed a shift from priest-centeredness to elder-centeredness in marriage rites at the 1980 Synod (pp. 47–49). They also advocated for a more prominent role for extended families and Basic Christian Communities (BCCs). Archbishop Zubeir further believed customary marriage norms offer significant safeguards for marriage stability (pp. 47–49). Furthermore, Cardinal Rugambwa argued for allowing local churches to find contextually relevant solutions to conflicts between African customs and the Roman Catholic liturgical rite of marriage (Baur 1994, p. 331), suggesting revising some church marriage legislation to focus on universally applicable core principles while delegating more specific regulations to local churches (p. 331). However, it is important to note that these suggestions have not yet been implemented.

2. Literature Review and Conceptual Framework

2.1. Afro-Christian Ethics in a Synodal Church

The Synod of Bishops presents a more inclusive, participatory, and mission-oriented vision of a Church. This vision has significant implications for Afro-Christian ethics, particularly in addressing moral issues within diverse communities. Central to this discussion is the sensus fidei—the shared sense of faith among the People of God—and its role in shaping a synodal Church. Historical insights from theologians like Thomas Aquinas and John Henry Newman offer guidance on the role of collective wisdom in moral discernment. Aquinas, for instance, emphasizes the importance of consilium, a practice of “sitting together” to deliberate on complex moral questions (Aquinas 1948, I–II, quae. 14, art. 3). This echoes African traditions of communal decision-making, such as the palaver. Newman (1859), on the other hand, highlights the role of the lay faithful in preserving authentic tradition (§3, no. 5). Such an approach is essential for ensuring that moral decisions are not only sound but also reflective of the diverse experiences and insights within the community. The insights of Aquinas and Newman align seamlessly with the guiding principles articulated in the final document of the Synod of Bishops (2024).

Both the theological reflections of these thinkers and the Synod’s final document emphasize the importance of collective wisdom, inclusivity, and shared responsibility within the Church. Aquinas’s advocacy for considium—the practice of sitting together to deliberate—resonates deeply with the Synod’s central assertion that synodality is a defining principle of the Church. The document highlights that synodality requires the active participation of all members of the Church, affirming the sensus fidei, or the shared faith of the People of God, as essential to discernment and decision making. This approach reinforces Aquinas’s view that top-down strategies alone are insufficient for addressing complex moral and theological questions. Instead, the Church must embrace a collaborative process that draws on the diverse experiences and perspectives of its members. Moreover, the Synod document’s recognition of women’s equal dignity and increased participation in the life of the Church reflects a commitment to inclusivity and justice. This principle aligns with the need for dialog and shared reflection, as advocated by Aquinas and Newman, as well as underscores the importance of ensuring that all voices—particularly those historically marginalized—are heard and valued in moral discernment. This is particularly relevant in Africa, where diverse cultural expressions and traditional wisdom offer valuable contributions to the Church’s understanding of contested moral questions.

The Synod of Bishops’s Final Document (henceforth FD) also underscores the importance of Scripture in addressing divisive topics. It emphasizes the need for responsible exegesis that bridges scriptural truths with lived realities, offering insights into how African traditions can be harmonized with the biblical vision of human relationships and community (Synod of Bishops 2024, no. 85). The document also calls for appropriate methodologies in addressing contested issues, such as pastoral accompaniment, which is particularly relevant in the African context (Synod of Bishops, no. 85). The African Church faces pressing questions about marriage, sexuality, and family life that require a robust and culturally resonant interpretation of Scripture. The FD’s focus on theological foundations and methodological approaches provides a framework for navigating these complexities. It encourages a context-sensitive yet doctrinally coherent approach to issues such as polygamy, traditional marriage rites, and the intersection of cultural customs with sacramental theology. In addition, the Synod of Bishops offers a valuable framework for African Catholicism to address contested issues in sexual ethics and conjugal morality. By emphasizing collective wisdom, cultural sensitivity, and a commitment to the sensus fidei, the Church can foster a more inclusive and just community that is both faithful to tradition and responsive to the challenges of the modern world.

The Roman Catholic Church’s commitment to collective wisdom, cultural sensitivity, and the sensus fidei (the organic sense of faith among the faithful) is intrinsically linked to the synodal approach, particularly in its examination of marriage law and practices within Western traditions. The historical evolution of marriage rites within the Church exemplifies this dynamic interplay. Initially, marriage in the West was primarily a civil ceremony with minimal religious involvement (Effiong 2008, pp. 169–78; Lawler 2002, pp. 162–63; Nairn 1996, p. 593). Over time, however, Christian liturgical elements were gradually incorporated to sanctify these unions and distinguish them from pagan customs. This early effort reflected the Church’s nascent attempts to infuse sacred meaning into marital bonds. The incorporation of Roman symbols, such as veils and rings, exemplifies this cultural integration, foreshadowing contemporary calls for inculturation within diverse Catholic contexts (Effiong 2008, p. 182). This adaptability underscores the Church’s longstanding commitment to cultural sensitivity, which aligns perfectly with the synodal process that emphasizes listening to and incorporating various cultural expressions into Church life without compromising core doctrines. Up until the Middle Ages, marriages in the West, even those recognized by the Church, were often celebrated within family ceremonies, not necessarily under Church jurisdiction or on Church premises. Even when marriage in facie ecclesiae (in the face of the Church) became the norm during the medieval period, the Church in the West incorporated culturally specific elements alongside its own (Effiong 2008, p. 182). The formal liturgical marriage ritual before the Council of Trent involved the exchange of consent by the couple at the church entrance, followed by the bride being handed over to the groom and the exchange of a dowry. The priest would then bless the rings, followed by a nuptial blessing. After this, the wedding party would proceed into the church for the Nuptial Mass with another blessing, and sometimes a blessing of the wedding chamber would follow the Mass (Nairn 1996, p. 593). This practice continued until the Council of Trent, which advocated for a one-stage process of marriage—the free exchange of consent (ratum) during the liturgy followed by the first sexual intercourse after the consent (Effiong 2008, pp. 196–97). As this one-stage process became the norm, “the beauty and exuberance of local variations began to fade away” (Effiong 2008, p. 195).

The institutionalization of marriage as a sacrament during the Middle Ages underscored the Church’s dedication to safeguarding the sanctity of marital relationships. Canonical regulations were established during this period to ensure that marriages were publicly recognized and validated by the community—principles that resonate with the synodal approach’s emphasis on transparency and communal engagement. The Council of Trent’s formalization of marriage rites further exemplifies the Church’s historical responsiveness to societal challenges, demonstrating its capacity for reform considering evolving pastoral needs. In conclusion, the historical development of marriage rites within the Roman Catholic Church reveals a tradition characterized by dynamic growth shaped by cultural engagement, theological reflection, and pastoral care. This rich heritage from Western traditions provides essential insights for the synodal approach, which seeks to harmonize enduring theological truths with the evolving realities of contemporary life. As the Church navigates its path of discernment, it remains committed to upholding the sanctity of marriage while embracing the diverse expressions of faith and culture within its global community. By engaging with local customs through inculturation, the Church strengthens its global witness and fosters a more inclusive understanding of marriage rites. The concept of sensus fidei, which emphasizes the interconnectedness between the faith of individual believers and the collective faith of the Church, serves as a guiding principle for understanding and refining marriage practices within the Church, especially in contexts like Nigeria, which will be the focus of the remaining sections of this article.

2.2. Methodological Considerations for an Afro-Christian Moral Theology

“African” signifies indigenous African perspectives on life, traditions, and values (Magesa 2004, p. 160). “African ethics” refers to indigenous ideas of pursuing a good life rooted in ancestor veneration, cultural practices, and storytelling (Egan 2010). Furthermore, “African fundamental ethics” examines the reasoning behind moral judgments, considering principles, motivations, and goals (Maina 2008, p. 193). Previous scholarship has explored the intersection of African communitarian ethics and Catholic moral theology, seeking to reconcile individual autonomy with communal well-being. For instance, Bénézet Bujo (1998) emphasizes the community’s role in shaping African ethics without negating individual moral agency. For Africans, community discernment is crucial for ethical norms and conduct that serve life. This is due to the centrality of intentionality in African ethics. Contrary to Western critiques of African philosophical anthropology and ethics, the individual is not subsumed by the community: “the group does not at all dissolve the ethical identity of the individual...the heart of each individual is an important locus of ethical conduct and integration of ethical norms” (p. 123). However, the community plays a vital role in discerning morally correct actions. Bujo argues that there is no theology without a specific locus. Hence, all theologies are contextualized. This echoes his assertion that “we all speak from our various cultural caves as we open our mouths to theologize. God speaks to people in their various contexts” (p. 124).

Within the post-colonial and post-conciliar African context, a crucial question arises: What are the value-setting principles of African peoples that should inform their Christian identity, vocation, and mission? This extends the concern of moral theology beyond liturgical matters to the realm of inculturation, responding to the 1994 Special Assembly of the Synod of Bishops for Africa’s call to inculturate every aspect of the life of the People of God. Christian faith should not only transform culture but also reinterpret the Gospel message, considering “a new cultural experience” (O’Neill 2001, p. 126). To have an African moral theology is to embrace the necessity of recontextualization, as the fundamental questions surrounding Christianity have evolved. The contemporary inquiry focuses on how the Christian narrative interacts with diverse religious and non-religious life choices (Boeve 2003, p. 408). This shift underscores the importance of recontextualization, highlighting the dynamic exchange between normative beliefs and the cultural milieu. Such an approach ensures that faith remains relevant, intelligible, and meaningful to modern sensibilities and aspirations. This perspective aligns with the theological insights of Edward Schillebeeckx (1986), who posited that Christian tradition possesses inherent meaning that can be hermeneutically articulated within current contexts. Thus, recontextualization must strike a balance between continuity and discontinuity in Christian hermeneutics (p. 109). This balance is crucial for understanding how post-colonial and post-conciliar African theology’s hermeneutics of identity necessitate the development of an African moral theology. In summary, African moral theology must navigate the complexities of recontextualization while remaining rooted in its cultural heritage. Carrying this out can foster a lived faith that is both relevant and reflective of the diverse realities faced by contemporary believers. These discussions collectively provide a framework for ethical discernment within African Catholicism, facilitating a harmonious integration of traditional practices with contemporary Catholic ethics. This integration addresses the challenges posed by reconciling modern Christian beliefs with African cultural values, especially in sensitive areas such as marriage and sexuality.

2.3. Reimagining Marriage and Marriage Rites: A Review of Literature

An earlier contribution to this reimagining of marriage and sexuality is Orobator’s (1996) “Reassessing Canonical Attitudes Towards African Marriage Practices Based on a Study of the African Synod.” Orobator explores the intersection of African marriage customs and Canon Law, highlighting the challenges and opportunities for inculturation within the African Church. One significant challenge stems from the profound cultural assumptions and societal expectations surrounding marriage in Africa, particularly the emphasis on childbearing. This often conflicts with the Church’s teaching on the indissolubility of marriage, making it difficult to reconcile cultural norms with ecclesiastical teachings. Another challenge lies in the canonical recognition of African marriage practices. The role of the extended family in marriage consent and different cultural understandings of consummation present areas where traditional African practices diverge from canonical frameworks. This underscores the need for a more nuanced understanding of cultural diversity within the Church. To address these challenges, Orobator emphasizes the importance of robust pastoral initiatives. These initiatives should involve sincere dialog with African traditional religions and cultures to foster mutual understanding and respect. It is crucial to avoid imposing universal standards on diverse cultural contexts. Furthermore, a radical reassessment of pastoral and canonical attitudes towards specific African marriage customs is necessary. Practices like considering barrenness a ground for nullity or the tradition of Levirate marriage require a nuanced understanding that respects cultural contexts while upholding Church values. Finally, Orobator critiques an overly juridical approach to marriage. A more holistic perspective, rooted in the gospel and the lived experiences of African communities, is needed to fully embody the sacramental and relational dimensions of marriage.

Henriques (2013) identifies another key challenge in integrating African marriage practices within the framework of Canon Law: developing a cohesive framework for marriage and sexuality that reconciles modern Christian beliefs with traditional African values within an Afro-Christian context. This requires fostering dialog and understanding among church leaders, theologians, and community members. Educational programs within churches and communities can address both Christian teachings on marriage and the realities of African traditional practices. Additionally, promoting gender equality and mutual respect within marriage is crucial, ensuring women have a voice and are not exploited. Integrating insights from psychology and sociology can further enrich an understanding of marital dynamics in African contexts. Finally, acknowledging the need for a gradual change process is essential, allowing communities to adapt without dismissing their cultural heritage. Legal considerations are also important, with the Church needing to navigate the landscape of laws like the Recognition of Customary Marriages Act in South Africa.

Building on this foundation, Odozor (2014) argues for overcoming the dichotomy between traditional and Christian marriage rites. He emphasizes that even in traditional African marriage rites, the individual is not lost. He contests criticisms of some Western feminists that in the African marriage process, interpersonal intimacy and freedom are sacrificed (‘devalued’). Odozor avers that it is wrong and that “community involvement in African marriages works against the individual’s (especially the woman’s) right to choose a marriage partner” (p. 227). African traditional marriages, while communal, do not necessarily stifle individual agency. He emphasizes the importance of community support within the marriage context, contrasting it with the potential isolation of Western marriages. There are real dangers that are not exclusive to Africa. There are ways that the community can subtly put pressure on persons intending to marry: “This situation is of course not peculiar to the African tradition; it happens everywhere, more or less” (p. 228). However, Odozor acknowledges the need to balance communal expectations with individual freedom, cautioning against “communitarian imposition” (p. 228).

Inspired by Odozor’s thoughts and Bujo’s prior advocacies (Bujo 2003, 2009), Aina (2015a) significantly contributes to the ongoing discourse on the compatibility of African marriage rites and the Roman Catholic rite of marriage. His research explores the historical, theological, and cultural dimensions of this issue, offering a nuanced perspective on the potential for integration. Aina traces the evolution of liturgical inculturation within the Roman Catholic Church, particularly the Second Vatican Council’s emphasis on cultural diversity and the subsequent call for the incorporation of local customs into liturgical practices. This paradigm shift is evident in the Council’s constitution on the Sacred Liturgy—Sacrosanctum Concilium (SC). The emphasis on cultural diversity paved the way for the incorporation of local customs into liturgical practices. The Council’s directives empowered local churches to develop marriage rites that resonated with their respective cultural contexts. SC 77 emphasized the importance of preserving “praiseworthy customs and ceremonies” while ensuring the grace of the sacrament remained central. Central to Aina’s argument is the communitarian nature of African marriage, which contrasts with the more individualistic Western model. He draws on Bujo’s (1998, p. 103) concept of “processive marriage” to emphasize the ongoing relational and communal dimensions of African unions. Aina suggests that the communal aspect of African marriage aligns with the Church’s understanding of marriage as a covenant, thus, offering a potential bridge between tradition and sacrament. He proposes a unified Afro-Christian marriage process that integrates traditional African marriage ceremonies with Christian sacramental elements. While Aina’s work provides a compelling vision for more inclusive and culturally relevant African Catholic ethics, it also acknowledges the significant challenges involved. These include overcoming the perception of traditional African marriages as inferior or incomplete and navigating the practical difficulties of implementing inculturated rites (pp. 265–69).

Similarly, Ilo (2017) revisits the complexities of navigating moral challenges within the African context. He emphasizes the need for a pastoral approach that is both culturally sensitive and grounded in Catholic teaching. Drawing on Pope Francis’ concept of “pastoral accompaniment,” Ilo highlights the Church’s role as a compassionate and culturally attuned companion to its faithful (p. 50). Ilo critiques the tendency to frame African Catholic discourse primarily as a reaction to Western influence, arguing that such an approach often neglects the unique challenges faced by African Catholics. Issues such as polygamy, processive marriage rites, and the interplay of traditional customs with modern understandings of marriage and family require a more nuanced and contextually informed approach. Ilo calls for African bishops and theologians to address these issues with honesty and transparency, moving beyond assumptions of cultural homogeneity and engaging the specific realities of African life (pp. 65–66). This flexibility allows the Church to address contemporary moral issues like childless marriages and contraception in a way that is both faithful to core principles and relevant to the lived experiences of African communities. Ilo further emphasizes the importance of pastoral accompaniment, a model that prioritizes active listening, dialog, and compassionate guidance. This approach encourages the Church to move beyond simply enforcing doctrines and instead engage with individuals on their spiritual journeys. Additionally, Ilo advocates for a prophetic dimension within African Catholicism, urging the Church to embrace a bold and innovative vision in line with the spirit of Vatican II. This requires openness to new perspectives and a willingness to adapt to a changing world, fostering a vibrant Catholic identity capable of addressing contemporary needs.

Baloyi (2022) suggests that cultural hermeneutics can be a valuable tool for navigating the complexities of marriage and sexuality. This approach fosters a dialog between traditional African values and modern Christian teachings, seeking to harmonize them for mutual enrichment. Open communication among church leaders, community members, and laypeople is crucial to identify shared values and build a collective vision for marriage practices. Educational initiatives can empower individuals with knowledge of both Christian and African perspectives, enabling informed decision making. Such education should address gender equality, mutual respect, and the principles of a healthy partnership, drawing on cultural and religious sources. Revisiting traditional practices offers an opportunity to reconcile them with contemporary values. While many customs celebrate community and family, some may perpetuate gender inequalities. Re-evaluating and adapting these practices can ensure cultural heritage evolves alongside modern principles of justice and fairness. A central tenet of this framework, according to Baloyi, is the promotion of mutual respect and an equitable partnership within marriage. This fosters a relationship where both spouses contribute equally, resonating with modern Christian ideals and traditional African values emphasizing communal harmony and familial bonds. Dismantling gender inequalities remains a crucial aspect of this effort, requiring the Church to challenge toxic masculinity and advocate for equal partnership within marriage. Integrating spiritual and cultural values is another essential component. Incorporating traditional rituals and practices into Christian marriage ceremonies can strengthen both the cultural and spiritual foundations of the union. This holistic approach respects the depth of African traditions while upholding the sanctity of the Christian faith. By implementing these strategies, Baloyi argues that a cohesive and inclusive framework for marriage and sexuality can emerge, one that harmonizes modern Christian beliefs with traditional African values. This approach fosters a more equitable and harmonious Afro-Christian context, where heritage and faith complement each other in building strong and respectful partnerships.

Nwabude (2022), however, offers a different perspective by analyzing the complexities of bridging tradition and modernity in the context of Igbo marriage practices in Nigeria. He highlights the tension between traditional Igbo customs, characterized by community involvement, dowry, and familial consent, and the individualistic nature of Western marriage practices. While Western influences have challenged traditional norms, particularly regarding individual choice and parental consent, there remains a strong desire to preserve the cultural significance of Igbo marriage practices. The evolving interpretation and implementation of the concept of dowry exemplifies this tension, with concerns about potential exploitation and commercialization emerging. A key challenge lies in reconciling the communal nature of Igbo marriage with the individualistic tendencies of Western culture, according to Nwabude. Balancing these perspectives and addressing issues like gender equality, domestic violence, and women’s rights within marriage requires a careful consideration of both traditional and modern values. Understanding the historical and cultural context of Igbo marriage practices is crucial for the Church to develop a more nuanced and culturally sensitive approach to marriage preparation and pastoral care that fosters a harmonious integration of faith and culture.

Reimagining Sexual Ethics and Conjugal Morality in African Catholicism: Key Lessons from the Literature

The reimagination of sexual ethics and conjugal morality in African Catholicism necessitates a delicate balance between tradition and modernity. This section synthesizes key lessons from scholars such as Bujo, Orobator, Odozor, Aina, Baloyi, Ilo, Henriques, Kanyadago, and Nwabude. A central theme emerging from this body of work is the importance of cultural sensitivity and contextual understanding. African cultures often prioritize communal values and family bonds, which can diverge from Western individualistic perspectives. The Church must acknowledge these cultural nuances and find ways to integrate them into its teachings without compromising core Christian principles. For instance, the concept of “processive marriage”, as explored by Bujo, highlights the ongoing, relational, and communal dimensions of African unions, which can inform a more holistic understanding of marriage within the Catholic tradition. Pastoral care is another critical aspect of reimagining sexual ethics in Africa. The Church must provide compassionate and culturally sensitive support to individuals and couples navigating the complexities of marriage and family life. This involves listening deeply in the synodal mode, offering guidance, and challenging harmful stereotypes. Additionally, educational initiatives are essential to promote a nuanced understanding of both traditional African values and Christian teachings. By empowering individuals with knowledge and critical thinking skills, the Church can foster a more informed and engaged Catholic community. The issue of gender equality and women’s rights is also central to this discussion. The Church must actively advocate for women’s empowerment and challenge patriarchal norms that perpetuate inequality. This involves promoting women’s participation in decision-making processes within families and the Church, as well as addressing issues such as domestic violence and sexual abuse.

Integrating traditional African marriage practices with Catholic doctrine requires careful consideration and discernment. While polygamy and customary marriages present complex challenges, the Church can find ways to respect these traditions while upholding Christian principles. This may involve inculturating liturgical practices, providing pastoral support, and engaging in ongoing dialog with local communities. Finally, theological reflection is vital in shaping a robust and relevant sexual ethic for African Catholicism. A dynamic and contextual interpretation of natural law, as advocated by Ilo, can help address contemporary moral challenges while remaining faithful to Catholic teaching. Additionally, a cultural hermeneutic approach can bridge the gap between tradition and modernity, fostering a deeper understanding of both. By embracing these key lessons, the African Catholic Church can develop a more inclusive, compassionate, and culturally relevant approach to sexual ethics and conjugal morality. This will enable the Church to effectively address the needs of its members and contribute to a more just and equitable society. This leads us to the crux of this article, which calls for a re-imagination of marriage rites in African Catholicism, using the Nigerian experience as a focal point, especially the successive calls during Nigeria’s Pastoral Congresses between 2002 and 2022 for the harmonization of the marriage rites in the country and the Roman rite of marriage.

3. Reconciling Tradition and Faith: The Integration of Nigerian Marriage Rites with Catholic Doctrine

The integration of African marriage practices with Roman Catholic doctrine presents a complex challenge for the Church in Africa. One of the most pressing challenges lies at the intersection of traditional Nigerian marriage rites and the Catholic Church’s liturgical marriage rite. For instance, efforts have been made in Nigeria to bridge this gap, but significant obstacles remain, particularly considering the resolutions from Nigeria’s National Pastoral Congresses. These National Pastoral Congresses have consistently emphasized the need to bridge the gap between customary and Church marriage rites. The resolutions from the various congresses (CBCN 2003, p. 246; 2014, p. 127; 2023, p. 301) suggest a unified marriage ceremony that incorporates both cultural and canonical elements, aiming to satisfy both cultural sensitivities and the Church’s sacramental requirements. This approach recognizes the importance of inculturation in the Nigerian context, a process that has been integral to Christianity since its early days. However, the practical implications of merging elements of Canon Law with customary legal systems remain a significant challenge. The Catholic Church in Nigeria continues to grapple with the complexities of creating a unified marriage ceremony that is legally valid in both Church and civil contexts. The current practice of celebrating marriage according to two distinct rites places a significant socioeconomic burden on couples, potentially contributing to the rising incidence of divorce among Nigerian Catholics. This was highlighted in the plenary intervention of the Onitsha Ecclesiastical Province at the 2022 National Pastoral Congress (CBCN 2023, pp. 248–53). Despite this recent call at the 2022 National Pastoral Congress, significant efforts to address the pastoral yearning of Nigerian Catholics for a unified marriage rite have been ongoing since the 1990s. Advocates for inculturation argue that a genuine theology of marriage can seamlessly integrate traditional and Christian rites within a single ceremony. This principle has been demonstrated in various instances. For example, the 1st AMSFAC (All-Nigerian Major Seminaries Festival of Arts and Culture) in 1997 featured a Drama from SS Peter and Paul Major Seminary, Ibadan, which was acclaimed for its innovative hybrid marriage rite that combined Yoruba customs with Catholic traditions. Additionally, the Catholic Diocese of Enugu’s experimental blending of traditional customs with Catholic theology in the late 1990s set a precedent for innovation in Igboland (Uzukwu 2003, pp. 90–91).

However, the approval of the Ebira Christian Marriage Rite by the Catholic Bishops’ Conference of Nigeria (CBCN) in 1998 marked a significant milestone. This rite recognizes the indispensability of preliminary customary rites, such as banns and family assemblies, within the sacramental life of the Church. Historically, these customs were misunderstood and even sanctioned by missionaries. This approval marked a significant shift, acknowledging that without preliminary rites, crucial elements of marriage, such as banns and family assemblies, would be impossible (Uzukwu, pp. 90–105). Efforts to unify marriage practices include Chibuko’s (1999) proposal for the Igbo Christian Rite of Marriage, which advocates a dialog between Church practices and local customs. Chibuko’s work underscores the importance of performing traditional and Christian rites cohesively, allowing cultural and religious elements to coexist. Felix (2013) offers another perspective, emphasizing marriage as a continuous process rather than a singular event. He proposes that priests witness and bless traditional ceremonies to validate them within the Church’s framework. Aina’s (2015a) proposal for a unified framework suggests that African marriage processes are compatible with Christian sensibilities. The Jewish wedding process serves as an illustrative model; it was primarily civil and less religiously formalized than contemporary practices. This historical perspective indicates that African marriage processes can similarly be integrated into a Christian framework without compromising essential values (pp. 265–70). Let us review one of these “inculturated marriage rites” to ascertain if the principles and indicators for an authentic inculturation have been followed.

3.1. The “Inculturated” Marriage Ceremony in Yorubaland, Nigeria

The “inculturated” marriage ceremony in Yorubaland, Nigeria, represents a unique blend of traditional Yoruba customs and Christian liturgy. Developed by Bishop Michael Fagun and the Catholic Diocese of Ekiti, this ceremony aims to elevate the traditional Yoruba marriage to the status of a sacrament while preserving its cultural significance. The ceremony commences with a procession of the groom and his entourage, who dance and sing their way to the bride’s family home. The groom prostrates before the bride’s family as a sign of respect, a traditional Yoruba gesture. The bride follows suit, paying homage to her parents. The liturgical portion of the ceremony begins with an opening prayer led by a priest vested in traditional Catholic attire. The groom’s family spokesman then formally requests the bride’s hand in marriage, often using symbolic language and traditional Yoruba oratory. The dowry, or Nkan Idana, is presented by the groom’s family, and the bride’s family inspects the gifts. The bride and groom then kneel before their parents, symbolizing filial respect and obedience. The couple exchanges vows and receives the nuptial blessing from the priest. The ceremony also incorporates traditional Yoruba elements, such as the unveiling of the bride and the exchange of marital gifts. The integration of Scripture readings, responsorial psalms, and the Gospel reading adds a distinctly Christian dimension to the ceremony.1 This Bishop Fagun-led experiment has metamorphosed into a liturgical text approved by the Vatican’s Congregation for Divine Worship and the Discipline of the Sacraments (Ilana Isin Awon Sakramenti n.d.).

The Vatican-approved Yoruba wedding ceremony offers a fascinating blend of Christian and Yoruba traditions. The ceremony commences with a gathering of both families, setting the stage for the formal proceedings. A pivotal moment is the transfer of the bride from her father to the groom, symbolizing the transition to a new family unit. The core of the ceremony involves the exchange of vows, a sacred commitment made before God and the community. The couple promises love, honor, and faithfulness, often guided by a priest who offers prayers for divine blessings and spiritual growth. The exchange of rings, a significant symbol of eternal love, is followed by nuptial blessings from the entire congregation. This communal blessing underscores the shared responsibility of the community in supporting the couple’s marriage (Ilana Isin Awon Sakramenti n.d., pp. 62–66). This innovative approach to Christian marriage demonstrates the Church’s acceptance of Yoruba rituals and rites without compromising Christian sensibilities. By creatively incorporating Yoruba elements into the Christian marriage ceremony, the Church addresses the spiritual needs of Yoruba Christians while respecting their cultural heritage. This demonstrates that, with creativity and research, the message and doctrine of Christian marriage can be incarnated into Yoruba rites, saving marrying couples from tensions and troubled consciences.

3.2. Reimagining Marriage Rites in African Catholicism and the Perils of Assimilation

The so-called “inculturated marriage rite” in Yorubaland, while seemingly an attempt at inculturation, is, in fact, a mere adaptation. It is a simultaneous celebration of two distinct rites, lacking a true unification. The Yoruba cultural elements remain separate from the Church’s elements, resulting in two parallel rites rather than a harmonious integration. This approach polarizes the rites and perpetuates the notion that the Roman rite is superior to indigenous practices. True inculturation is a complex and time-consuming process that requires interdisciplinary collaboration. It involves more than simply adapting existing practices; it necessitates a deep understanding and appreciation of indigenous cultures. The goal is to present the Gospel of Christ in a way that is both authentic and culturally relevant, avoiding any polarization between the two. Consequently, while the goal of harmonizing traditional African marriage practices with Catholic theology is laudable, it is crucial to avoid the simplistic assimilation of African rites into a Western mold. Some proposals, such as the Yoruba marriage rite (Ilana Isin Awon Sakramenti n.d., pp. 62–66) and those by Ibeka (n.d.) and Effiong (2008), risk falling into this trap, leading to a tokenistic inclusion of African elements that are stripped of their cultural significance. This assimilationist approach can have several negative consequences.

In the first place, it undermines the intrinsic value of African marriage customs, reducing them to mere cultural artifacts rather than living expressions of faith and community. On top of that, it perpetuates a sense of cultural inferiority, suggesting that African traditions are deficient and need to be “upgraded” to Western standards. Finally, it can lead to a loss of cultural identity, weakening the rich spiritual heritage of African communities. Instead of reducing African traditions to mere tokens within a Western framework, a more respectful approach involves genuine dialog between African traditions and Catholic theology. This dialog aims to recognize the dignity and value of African marriage customs and find ways to integrate them into the Church’s liturgical practices without compromising their integrity. One strategy is to develop hybrid rites that blend elements of both African and Catholic traditions. However, it is crucial to ensure that these hybrid rites are authentic expressions of the African Catholic faith, rather than superficial adaptations. Another approach is to acknowledge the validity of traditional African marriage rites, even if they do not perfectly align with the Catholic Church’s Code of Canon Law. This could involve developing pastoral guidelines that respect customary practices while ensuring compatibility with core Church teachings. By fostering a harmonious blend of cultural and theological elements, the Catholic Bishops’ Conference of Nigeria can mandate its Pastoral Affairs Department can create a liturgical framework that resonates deeply with the African Catholic community.

For instance, in examining the inculturation of the Catholic marriage rite within an African context, such as Yorubaland in Nigeria, several core and common aspects of marriage rites across various African cultures emerge. These include the importance of family and community, where both families and entire communities play significant roles in the marriage process, contrasting with the more couple-centric focus of the Roman Catholic rite. Additionally, betrothal and engagement rituals, often involving a multi-phased process with symbolic acts and sometimes including sexual relations before the formal ceremony, are prevalent, presenting a potential conflict with Catholic doctrine that views marriage as valid only upon the exchange of vows in a sacramental ceremony. Furthermore, rites of passage and social affirmation are integral, publicly celebrating the couple’s new status, whereas Catholic rites, while acknowledging community participation, emphasize the sacramental nature of marriage more than its social dimensions. Furthermore, efforts to inculturate the Catholic marriage rite in Yorubaland reflect these traditional customs but face challenges reconciling them with Catholic teachings on marriage, particularly regarding fidelity, sexual morality, and the sacramental nature of marriage. While the approved Rite of Marriage in Yorubaland incorporates local traditions like family involvement and bride price payment, it must also address the contemporary reality of premarital sexual relations and cohabitation, practices that, while not traditionally part of Yoruba culture, are now permissible in contemporary Nigerian society, creating a direct conflict with Catholic doctrine’s insistence on sexual abstinence until after the exchange of vows. This tension surrounding the timing of sexual relations within the marital process is a key point of divergence. To navigate these conflicts, a synodal approach—emphasizing communion, participation, and mission—can foster essential dialog between local communities and Church authorities. This model suggests respecting local traditions while maintaining fidelity to Catholic teachings.

However, a key challenge contributing to the slow pace of inculturation of African marriage rites within the Catholic Church stems from the inherent tension between the multi-phased nature of traditional African marriage processes and the Church’s canonical requirement for ratum—the point at which a marriage is considered valid according to the Code of Canon Law. In numerous African cultures, such as among the Yoruba, marriage is not a singular event but rather a process unfolding through distinct stages, often commencing with engagements or betrothals marked by various familial and cultural rituals that precede the final, formal ceremony. This gradual progression presents significant pastoral and theological challenges, particularly concerning sexual relations that may occur during these preliminary stages, potentially conflicting with the Church’s understanding of premarital sexual relations. The Catholic Church maintains that a marriage is not fully valid until the couple has publicly exchanged vows and celebrated the sacrament, typically within a wedding ceremony. This divergence creates a critical question: how can these differing conceptions of marital validity be reconciled, especially when many couples within these cultures may consider their traditional ceremonies as sufficient for establishing a marital bond? Therefore, addressing this discrepancy necessitates careful theological reflection coupled with a sensitive pastoral approach that respects cultural nuances while upholding the Church’s teachings. Bridging this gap between the multi-phased African process and the canonical requirement of ratum is crucial for facilitating a measured and respectful inculturation of African marriage rites, enabling a synthesis that honors both the legal validity required by the Church and the lived experiences and cultural realities of African communities. The following section will address this specific discrepancy and suggest pathways to overcome this significant impasse.

4. The Unresolved Problem of Sexual Relations in African Marriage Rites

Bujo astutely observes that the Church generally supports a continuous marriage process, as it highlights the covenantal nature of marriage (Bujo 2009, p. 100). However, the Church’s primary concern lies in preventing sexual relations before the final, formal ceremony. This raises questions about the definition of “pre-marital” and “marital” sex within the context of African marriage rites. Bujo challenges conventional definitions, particularly about the “dowry exchange” stage. In many African cultures, this stage is considered a significant marker of marital commitment, even if the formal ceremony has not yet taken place. Ojukwu (2008) emphasizes the symbolic importance of dowry, which authorizes the couple to cohabit and procreate (p. 14). Bujo argues that sexual relations during this period should not be considered “pre-marital” because the couple is already regarded as married within their cultural framework (Bujo 2009, p. 119). This perspective highlights a significant divergence between traditional African views and Western understandings of marriage. In Western cultures, marriage is typically defined by a formal ceremony, and any sexual activity before this is considered “pre-marital”. In contrast, many African traditions consider the payment of dowry and related customs as establishing the marital bond, even if a subsequent formal ceremony has yet to occur. This divergence complicates the application of Western categories to African marriage practices.

Bujo proposes two potential solutions to reconcile these differing perspectives. The first involves maintaining the existing stages of marriage while delaying sexual intercourse until the final phase. The second option consists of elevating the “dowry exchange” stage to the status of definitive marriage, legitimizing sexual relations at this point (Bujo 2009, p. 119). Aina succinctly offers a strong defense for this in the unified framework. According to him, the Afro-Christian marriage ceremony is a complex and deeply meaningful ritual that intertwines traditional African customs with Christian liturgical practices. At its core lies the solemnization of the marital covenant, which is founded on the free and full consent of both partners. This mutual agreement, known as matrimonial consent, signifies a willingness to embrace the lifelong commitments and responsibilities of marriage. Once exchanged, this consent renders the marriage legally recognized (ratum). The ceremony concludes with the bestowal of nuptial blessings by both family elders and the officiating priest, culminating in the Church’s official blessing. Importantly, only after receiving these benedictions is the couple ecclesiastically authorized to consummate the marriage, completing the sacramental process. It is crucial to note that within many Nigerian cultures, even before Christian influence, cohabitation, and sexual intercourse before marriage were strictly prohibited. The Afro-Christian marriage ritual thus preserves and reinforces this traditional value while enriching it with Christian symbolism and theology (Aina 2015a, pp. 269–70). Ultimately, these proposals offer a starting point for a more nuanced understanding of the complex interplay between sexual practices and marital customs within African cultures. By engaging in a respectful dialog between African traditions and Catholic theology, the Church can develop a more inclusive and culturally sensitive approach to marriage rites that honors both the spiritual and cultural dimensions of human relationships.

The Challenge of Fecundity Testing: A Clash of Traditions and Doctrine

The practice of unmarried couples cohabiting to test fertility is a contemporary phenomenon that stands in stark contrast to traditional African sexual ethics and conjugal morality. While the rationale behind this custom is purportedly to ensure procreation within marriage, it is a departure from the time-honored norms of African societies. This practice has its roots in the challenges posed by the Church’s doctrines of indissoluble marriage and monogamy, rather than in indigenous cultural values. Laurent Mpongo offers a justification for this practice among the Ntomba people of the Democratic Republic of Congo, arguing that it serves to verify the couple’s ability to conceive and assess the man’s potency. He contends that such premarital sexual relations align with traditional values, as “every action that tends to generate life...also develops, strengthens and reinforces...the life of the clan” (Mitendo 2006, p. 133). However, this perspective is challenged by the notion that traditional African societies placed a premium on chastity and the sanctity of marriage. The practice of testing for fecundity has also been influenced by an ethical realism that acknowledges the challenges posed by childlessness within marriage. The Church, however, firmly rejects the idea of infertility as grounds for annulling a marriage. Documents such as Casti connubii and Gaudium et spes emphasize the inviolability of marriage and the inherent dignity of all persons, regardless of reproductive capacity. This divergence between traditional African practices and Church doctrine creates a complex ethical dilemma. While the Church must uphold its teachings on marriage and sexuality, it must also engage in respectful dialog with African cultures to find common ground. As Mitendo suggests, the Church should identify and condemn those aspects of traditional practices that conflict with the Gospel while affirming those that align with Christian values (p. 134).

The challenge, therefore, lies in finding a harmonious synthesis between African traditions and Christian teachings on sexuality and marriage. While the Roman Catholic Church in Africa must firmly condemn practices that contradict its core values, it must also engage in respectful dialog with African communities to understand their perspectives and to offer alternative, faith-based approaches to addressing concerns about fertility and marriage. The persistent tension between traditional African marital customs and Catholic doctrine, particularly concerning the timing of sexual relations within the broader marital process, highlights the intricate nature of developing a comprehensive sexual ethic that is both culturally relevant and theologically sound. This intricate challenge underscores the urgent need for a reimagined Afro-Christian sexual ethic capable of bridging the divide between cherished African traditions and established Catholic teaching. To effectively navigate this complex terrain, it is essential to draw upon the rich tapestry of African heritage regarding marital formation, which historically incorporated robust processes designed to safeguard the sanctity of marriage and mitigate marital breakdown. By thoughtfully integrating these time-honored practices into a contemporary framework, the Roman Catholic Church in Nigeria, through its pastoral leaders, for instance, can establish a robust marriage catechumenate that effectively prepares and accompanies couples as they embark on the journey of married life. This envisioned catechumenate would not only provide essential education on the theological and doctrinal dimensions of marriage but also offer crucial practical support through mentorship, counseling, and active community involvement—elements that were integral to traditional African marriage formation. In this way, the reimagination of sexual ethics and conjugal morality in African Catholicism can both honor the traditional African understanding of marriage and foster lasting and transformative unions that authentically reflect both faith-based principles and the lived realities of African cultures. Such a holistic approach would ensure that couples are well-equipped to navigate the inherent complexities of married life, ultimately strengthening the marriage bond within African communities. This reimagination, drawing from African traditions of marital formation to create a contemporary marriage catechumenate, is the central focus of the final section of this article.

5. Reimagining Sexual Ethics and Conjugal Morality in Nigerian Christianity

The intersection of traditional Nigerian values and contemporary Christian ethics offers a unique opportunity to reimagine sexual ethics and conjugal morality within the Nigerian Catholic context. A holistic approach, rooted in dialog, education, and community engagement, is essential to create a cohesive and inclusive framework that respects both traditions. A key aspect of this framework is the recognition of cultural context. Understanding the significance of marriage within various Nigerian communities, including the roles of family, community, and traditional customs, is essential for ethical discernment. Community participation, involvement of elders and community leaders, and a pastoral approach that engages individuals and communities are crucial for a holistic approach. This framework seeks to balance individual autonomy with communal values, addressing contemporary challenges such as domestic violence, economic pressures, and the impact of globalization. It also considers the ethical implications of grounds for nullity in the context of Nigerian marriage practices.

A synodal, dialogical model is advocated for ethical reimagination within the Nigerian Catholic community. This model encourages open dialog among theologians, pastors, and laypeople, fostering a communal discourse that values diverse perspectives. It emphasizes participation, discernment, and encounter, aligning with Nigerian traditions of collective decision making. This ethical vision addresses the tension between individual autonomy and communal interests, proposing a balanced approach that respects individual choices while ensuring social harmony. It also challenges the colonial legacy in Nigerian theological thought, advocating for a decolonized Catholicism that respects Nigerian moral agency and cultural heritage. By prioritizing contextualization, inculturation, and respect for local customs, this framework bridges universal Church teachings with Nigeria’s diverse cultural realities. It emphasizes interpreting Church teachings through Nigerian cultural values and traditions, ensuring that the Gospel resonates with Nigeria’s unique historical and cultural contexts. For this reason, there is a need for an integrated formation program in every parish and church regarding marriage. This touches upon the importance of integrating cultural values and practices into the Church’s pastoral care plans for marriage preparation and accompaniment. This emphasizes the need for a structured marriage catechumenate that respects indigenous rites of relationship passages, which can be seen as a step towards reconciling Catholic and Nigerian marriage practices. This catechumenate is divided into three phases:

• Singles Forum (Initial Formation and Discernment):

Goal: To assist youths in discerning healthy relationships and acquiring skills for future marital life.

Who: Singles with marriage in view.

Where: Parish level.

When: Post-secondary school stage.

How: Through ongoing conversations, enlightenment, and prayerful reflections.

2.

Pre-Nuptial Conversations and Discernment (Direct Formation and Discernment):

Goal: To prepare singles transitioning to engaged couples for a monogamous and exclusive relationship because of marriage.

Who: Intending couples after the ’Rites of Introduction’.

Where: Local church levels.

When: During the courtship stage.

How: By exploring family backgrounds, marriage models, and predictors of satisfying and stable marriages.

3.

Marriage Encounter Weekends (Ongoing Formation):

Goal: To support young couples in the early years of marriage, helping them reorient and strengthen their relationship.

Who: Newlyweds and young families.

Where: Religious communities.

When: During the first decade of marriage.

How: Through periodic ’Encounter Weekends’ and mentoring by older happily married couples.

These phases aim to create a comprehensive pastoral care plan that integrates cultural values and practices, fostering healthy and stable marriages within the Catholic tradition. This shows the importance of ongoing formation, even in marriage (Aina 2015b). By integrating these components, the framework for ethical discernment of marriage validity and indissolubility in African Catholicism can provide a cohesive and inclusive framework for marriage and sexuality that acknowledges both modern Christian beliefs and traditional African values, fostering a rich Afro-Christian context that supports individuals and families in their spiritual and cultural journeys. To further advance this ethical reimagination, African theologians and Church leaders must engage in interdisciplinary dialog, support emerging theologians, collaborate with local communities, and remain responsive to evolving challenges. This approach has the potential to strengthen marriages and families in the African Christian context, providing a path forward that is faithful to Christian principles and sensitive to African cultural realities.

6. Conclusions

Through this research, I have explored the potential of a synodal and culturally contextualized approach to reimagining Nigerian Catholic ethics. I demonstrated that a synodal process, inspired by the Nigerian tradition of collective decision making, can foster a more inclusive and participatory Church. Furthermore, I challenged the lingering colonial legacy in Nigerian theological thought, advocating for a decolonized Catholicism that respects Nigerian moral agency and cultural heritage. By integrating traditional Nigerian values with Catholic principles, I sought to restore authenticity to Nigerian Catholic ethics, making them more reflective of Nigerian identities and lived realities. This reimagined framework not only addressed individual moral concerns but also called for the Church to engage actively with systemic injustices. The implications of this research are far-reaching. It positions Nigerian Catholic ethics as a force for societal good, championing justice, equality, and human dignity. This approach remains relevant today, as it addresses ethical dilemmas like marriage and sexuality with sensitivity to Nigerian traditions while remaining grounded in Roman Catholic theology of marriage. This synodal and Afro-theological approach offers a compassionate, context-sensitive, and culturally grounded framework for navigating the ethical challenges faced by Nigerian communities. Ultimately, this research offers an innovative response to some complex realities of Nigerian Catholic communities. Emphasizing inclusivity, contextualization, and social justice aligns with the Catholic Church’s synodal goals. This approach envisions a Nigerian Catholicism that is inclusive, participatory, and culturally resonant, offering a roadmap for transformative engagement with contemporary ethical challenges. As the Church continues to evolve, embracing this synodal and culturally contextualized approach can lead to a more vibrant, relevant, and just Nigerian Catholic Church.