Experimental protocol and data collection

meaning. But you will discover that there are various forms of expression of this love across different cultures and/or generations. It thus assumes a universal and natural sign of the goodness of God in the midst of humanity. This common presence in all cultures and to all peoples regardless of cultural or spiritual orientation makes marriage a primary and universal symbol. (Martinez, & Brignoli 2001).

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But the trouble starts when Christianity insists on a love that is exclusive and permanent. This is the greatest challenge that Christian marriage can offer other cultures. It is for African cultures to assimilate the Christian ideal of the good of the spouses while at the same time making marriage culturally and psychologically fulfilling and meaningful. In particular Christian teaching insists on the equality of the partners (Burke 2006).

The catchword in the partnership is “helpmate.” One cannot do with the helpmate what one wishes. It is not less equal, not a deputy but something more. God is the helper of man and woman, so also is the woman to the man, and the man to the woman. This is an area of emphasis for the theology of marriage, to which African cultures should listen.

Another area of immediate attention is the Christian teaching that marriage is also by its nature ordered towards the procreation and education of children. The Christian theology of marriage is also challenged by the contemporary culture of ‘murder’ and human race annihilation, which manifests themselves in various forms anti-children movements.

The other side is the challenge of a childless marriage in cultures, where having children for the family is of paramount importance. As Burke (2006, pp.18-19) critically remarks: “Because of the importance of having children in most cultures, the inability on the part of either the man or the woman to beget or to have children, is regarded as prohibiting monogamous marriage and so when it is discovered, the monogamous marriage must give way to separation or to a polygamous union.”

Many African cultures, even today, regard the begetting of a child as being more important than marriage itself. The good of children then is a higher good than that of marriage. However, it has to be said that the uppermost value in the theology of marriage is the law of love. Even when no children are born of the marriage, the unity of the marriage bond still remains. God created us out of love and not because of what we might produce. We must treat one another in the same way and not look upon one another, whether in marriage or not, as objects to produce something (Burke 2006).

SELF-ASSESSMENT EXERCISE

1. What is the Christian ideal of conjugal love? Do you think that an average African will accept that as ideal?

2. Do you think that African theology has any significant contribution to make in the development of theology of marriage?

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4.0 CONCLUSION

The teaching of the Church on marriage and the grace of God that comes to every couple that puts such teaching into practice is at the disposal of every Christian couple. This is a means of helping couples to enjoy the real fruits of married life for themselves, for their children and for the whole of Society. This applies in particular to the two foundation pillars of Christian marriage, namely, unity and indissolubility. It is within this divine framework of personal dedication between two persons of opposite sex, and an acceptance of God's eternal law on the indissolubility of the marriage bond that the relationship, which we call marriage, has the opportunity to grow and develop. This divine plan is for the good of every couple, for their children and for the society. It brings with it both spiritual, marital and personal fulfilment. We must accept nothing less than what God has ordained (Burke 2006).

5.0 SUMMARY

Marriage in the Christian understanding is more profound. It is a covenant relationship initiated by God himself, hence sacred and divine.

It is therefore a subject of divine law.

We stressed that though the nature of marriage is divine in origin, it is natural in purpose. It remains sacred, personal and social, and therefore, should be treated as such. Its essential properties, by virtue of its divine origin, are unity and indissolubility; and its natural purpose includes companionship, helpmate, procreation, the training and education of children (Osa, 1992:4-19). Helpmate in the context of marriage strictly refers to opposite sex, and that must be held sacred as well.

In our attempt to address the question: “why marriage?” we discovered that the various reasons for marriage cannot be separated from one another: companionship and assistance, marital love, procreation, and the training and education of the children. Marriage is simply for the good and health of the family, the Church and the society.

You are now equally aware of some areas of challenges for African theology of marriage. Such areas which include the appreciation of the ideal Christian concept of conjugal love, the equality of partnership, prolife and respect to children, the challenge of childless marriage.

6.0 TUTOR MARKED ASSIGNMENT

1. What are some of the implications of defining marriage as a covenant?

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2. Will you consider a union between a man and a man, or a woman and a woman as marriage? Give reasons for your position.

3. What is the teaching of Christianity on divorce?

4. Discuss the essential properties of Christian marriage.

5. List four challenges facing African theology of marriage. Discuss two of the issues with the intention of highlighting the areas of difference between the Christian teachings and the African traditional practice.

7.0 REFERENCES/FURTHER READING

Burke, J. (2006). Catholic Marriage. Nairobi, Kenya: St. Paul.

Human-Animal Marriage Legal in American State. Information Nigeria

(2014, Jan. 31). Retrieved from

http://www.informationng.com/2014/01/human-animal-marriage-legal-in-american-state.html.

John Paul II (1996). Catechism of the Catholic Church. Bangalore:

Theological Publications in India, Bangalore. Retrieved from http://ccc.scborromeo.org.master.com/texis/master/search/mysite.

html?q=marriage&sufs=0&order=r&cmd=context&id=3828f060 3c64a27f#hit1

John Paul II (2003). Codex Iuris Canonici. Code of Canon Law 1983.

Vaticana: Libreria Editrice.

Martinez, G. & Brignoli, L.B. (2001). Models of marriage: A new theological interpretation (59-79). In K. Scott & Warren, M.

(Eds.), Perspectives on marriage. A reader. (Second Edition).

New York / Oxford: Oxford University.

Osa, B.C. (1992). A professional handbook on marriage course.

Onitsha, Nigeria: Mid-Field.

Paul VI (July 25, 1968). Humanae Vitae. On Human Life. Vaticana:

Libreria Editrice. Retrieved from

http://www.vatican.va/holy_father/paul_vi/encyclicals/documents /hf_p-vi_enc_25071968_humanae-vitae_en.html

Pontifical Council for Justice and Peace (2004). Compendium of the social doctrine of the church. Vaticana: Liberia Editrice.

Retrieved from

http://www.vatican.va/roman_curia/pontifical_councils/justpeace /documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

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Pontifical Council for Justice and Peace (2004). Compendium of the Social Doctrine of the Church. Vaticana: Libreria Editrice.

Retrieved from

http://www.vatican.va/roman_curia/pontifical_councils/justpeace /documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html

Pontifical Council for the Family (2000). Family, marriage and “de facto” unions. Vaticana: Liberia Editrice. Retrieved from http://www.vatican.va/roman_curia/pontifical_councils/family/do cuments/rc_pc_family_doc_20001109_de-facto-unions_en.html Reese, R.A. (2005). Male and female. In Kevin J. Vanhoozer (ed.)

Dictionary for theological interpretation of the bible, (477-79).

Grand Rapids: Baker.

West, C. (n.d.). A basic theology of marriage. Retrieved from The

Crossroads Initiative.

https://www.crossroadsinitiative.com/library_article/374/Basic_T heology_of_Marriage___Christopher_West.html

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UNIT 2 CHRISTIAN FAMILY