Volume 7, Issue 10, October – 2022 International Journal of Innovative Science and Research Technology

ISSN No:-2456-2165

The Latin Catholic Church’s View of Marriage

and Family in Relation to African Culture
Fr. Chrispinus Kakai Mutondo, CECC

Abstract:- It is a useful exercise in this thematic issue to At the beginning of a new human life stands the
study the African view of marriage and family life, the affection and utter love of two people, father and
Catholic position on marriage and family life, the mother. This love and its fruitfulness is based on
Church’s early doctrine on marriage and family life, differences of sexes. The differences of sexes,
Vatican II, Post-Vatican II and current considerations, however, are not only of significance in the
more Post-Conciliar teaching. In this article the author creation of new life. (Wo)Man’s sexual
intends to study the evaluation in treating about the differentiation permeates his/her whole person
Latin Catholic Church’s view of marriage and family in always and forever; it stamps all [of a person’s] …
relation to African culture. The article will pay attention actions and is creative also under aspects other than
to the way marriage and family in relation to African procreation.5
culture has been described in the texts by the Catholic
magisteium. Consequently, the evaluation and pastoral Today, marriage and family are facing many
recommendations are suggested. challenges that call for great attention. In Familiaris
Consortio, Pope John Paul II writes that “as much as and
Keywords:- The Latin Catholic Church; Scripture, Marriage perhaps more than any other institution (marriage) has been
and Family, African Culture, Doctrine; Vatican II; Laity, beset by the many profound and rapid changes that have
Evaluation and Pastoral Recommendations. affected society and culture”6 The goal of this paper, then, is
to look at Christian marriage and family in the modern
I. INTRODUCTION world and in the context of African culture, Some realities
that affect Christian marriage and family are of critical
In the introductory part of this article, it is noted from concern. According to St. Augustine, as quoted by Pope
the well-known author Karl H. Peschke that to be human is John Paul II, “history is not simply a fixed progression
to be born of a man and a woman.1 There is need for a man towards what is better, but rather an event of freedom, and
and a woman for a family to be created. The beginning of a even a struggle between freedoms that are in mutual
new human life is a sacred moment of God’s wisdom and conflict. It is, according to the well-known expression of St.
powerful work in humanity. God’s continuing creative Augustine, ‘a conflict between two loves: the love of God to
power is especially evident in marriage and family (Gen 2: the point of disregarding self, and the love of self to the
24; Mt19: 6).2 A child is born in cooperation between point of disregarding God.”7 The Pope asserts that “only an
human beings and God, whereby humans remain the co- education for love rooted in faith can lead to the capacity of
creator, not the author of life. Any marriage between interpreting ‘the signs of the times,’ which are the historical
husband and wife is instituted by God, who is forever the expression of this twofold love.”8 In the same way, Pope
author of life.3 The power to cooperate with God is Benedict XVI also says that “humanity today is
bestowed on parents as they give new life to a child. This unfortunately experiencing great division and sharp conflicts
cooperation begins with conception and birth and is which cast dark shadows on its future.”9 All of this is a call
completed in the education of the child. God nourishes, to pastors and people of good will to pay attention to the
loves and guides the new human life through its parents who reality of the human family.
have a serious and joyful responsibility as a consequence.4
According to Karl H. Peschke, It is the Church’s responsibility to look at this situation
in a critical manner. The concern should be to maintain
those values that constitute the foundation of the institution
of Christian marriage and family. It is important to help
Christians and others to become aware of the ultimate
1
Cf. K. H. Peschke, Christian Ethics: Moral Theology in meaning and truth of marriage and family life. As the
the Light of Vatican, Vol. II (Bangalore Theological Second Vatican Council asserts, “the Church offers her
Publication in India, 1987), 372. Peschke (SVD) was born
on the 12th August 1932 in Breslau, Schlesien. He is the
Professor of Moral theology, who has written many works
5
on theological and moral teachings K. H. Peschke, Christian Ethics: Moral Theology in the
2
Cf. Pope John Paul II, Familiaris Consortio, no 19 Light of Vatican, Vol. II, 373.
3 6
Ibid John Paul II, Familiaris Consortio, 1981, no. 1
4 7
Cf. K. H. Peschke, Christian Ethics: Moral Theology in John Paul II, Familiaris Consortio, no. 5; Cf. also St.
the Light of Vatican, Vol. II, 373. See also, The “Dutch Augustine, De Civitate Dei, XIV, 28; CSEL 40, II, 56-57
Catechism” for Adults: A new Catechism. Catholic Faith for 8
Ibid
9
Adults (London: Burns and Oates, 1967), 381ff., quoted in Message of His Holiness Pope Benedict XVI for the
Peschke’s works in the same text of Christian Ethics Celebration of the World Day of Peace (2008), no. 14

IJISRT22OCT338 www.ijisrt.com 534

Volume 7, Issue 10, October – 2022 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
services to every person who wonders about the destiny of affair with another man; she is condemned and punished for
marriage and the family.”10 engaging in adultery, which is perceived as an offence
against just and fidelity on the part of a wife. 17 In Kenya,
This paper is concerned with these issues. It tries to unlawful secret relationships or unofficial marriages, which
study the African view of marriage and family life and to are called “mpango wa kandos” are expected among the
survey the Catholic position by looking at shifts in her married couples since men are perceived to be polygamous
teachings and the ethical challenges that are shaped by it. In by nature.18
a special way, it will offer pastoral recommendations for a
way forward for her followers, especially in Africa. But today, African feminists have strongly stood
against polygamy, since it tends to oppress women; it
II. THE AFRICAN VIEW OF MARRIAGE expresses man’s superior status and power. Sr. Ann
AND FAMILY LIFE Nasimiyu-Wasike, a Kenyan theologian, argues that “even
… traditional rationales for polygamy show it to be an
Sexuality, marriage and family are inter-related. arrangement for the sake of men and harmful to women.”19
Sexuality is a vital area of the life of the individual and Polygamy, though seen as a remedy to divorce and adultery
community.11 In African culture, sexuality and marriage are in the African setup, remains a paradox because it causes
for the good of the community as indicated in communal rivalry among the co-wives and even children. As the saying
courtship, marriage in stages and rituals and ceremonies. goes, “the tongue of co-wives is bitter.”20
Laurenti Magesa explains that “marriage in Africa is not
merely a contract to be signed and done with; rather, it is Many African women theologians have arisen as a
seen as a step-by-step, progressive development undertaken voice for African women to fight against this and some
in a community framework.”12 Marriage is valid only when other traditional beliefs and practices. They object to such
there is possibility of conception. As such, marriage is for perspectives as “women’s bodies belong to men” and
procreation and indissoluble. There was no divorce except in “women belong to the kitchen.” They are also against
cases of witchcraft, sorcery or infidelity. 13 In African practices like “no formal school education for the girl
cultures, marriage has transcendental aspect because it is child”; “forced marital inheritance”; “female genital
molded by God. mutilation (FGM)”, and so on.21 This struggle of African
women theologians aims at protecting and promoting the
Most African cultures are patriarchal. Therefore inherent dignity of women and their need for some degree of
virilocality (when the married couple lives at the homestead economic and social control over their own lives. African
of the husband’s family) was practiced. Conversely, in the theologians and feminists worldwide call on women to be a
few matriarchal communities in the continent, uxorilocality voice against any injustices applied to women. There seems
(when the married couple lives at the homestead of the to be a new dawn as some feminist women applaud Pope
wife’s family) was also practiced.14 The issue of polygamy John Paul II for his remarkable work on defending women’s
remains a kind of perennial problem in the Church whereas dignity. Pope Francis also recognized women and named
in many African cultures, it is practiced as a value. As five to the International Theological Commission. Hence,
Margaret A. Farley explains, “traditionally polygamy was According to a Vatican statement, women now constitute 16
used to protect women and to assure stability in marriages percent of the commission’s members which, is “a sign of
where childlessness might have led to adultery.” 15 Man growing female involvement in theological research.”22
marries many wives, and polygamy is preferred as a social
ideal.16 Against monogamy marriage, it is not a problem
when a married man has relations with other women, but it
is a moral issue if a married woman is found to have an

10
Gaudium et Spes, no. 52. In Austin Flannery. Ed. Vatican
Council II: The Conciliar and Post Conciliar Documents
New Revised Edition (Pasay City: Paulines, 2006), no. 52
11 17
Laurent Magesa, African Religion: The Moral Traditions William G. Blum, Forms of Marriage: Monogamy
of Abundant Life (New York: Orbis Books 1997), 115 Reconsidered (Nairobi: AMECEA Gaba Publications,
12
Ibid, 125 1989), 112
13 18
Magesa, African Religion, 115. Ibid; see also Aylward Shorter, African Culture, An
14
William A. Haviland, Anthropology (10th ed.) (Belmont, Overview: Socio-Cultural Anthropology (Kenya, Nairobi:
CA: Wadsworth/Thomson Learning, 2003); Paulines Publications Africa, 1998), 91
19
cf., https://www.purplemotes.net/2014/08/24/virilocality- In Farley, 87
20
polygyny-evolution-communication/ (accessed on In Farley, 87
20/12/2016) 21
J. Simister, “Domestic violence and female genital
15
Margaret A Farley, Just Love: A Framework for Christian mutilation in Kenya: effects of ethnicity and education.”
Sexual Ethics (New York and London: Continuum, 2006), Journal of Family Violence (2010), 25(3):247–57.
22
83 Catholic News Service (September 23, 2014); see also,
16
Eugene Hillmann, Polygamy Reconsidered: African https://www.americamagazine.org/issue/pope-names-five-
Plural Marriage and the Christian Churches (New York: women-international-theological-commission (accessed,
Orbis Books, 1975), 88 09/09/2021)

IJISRT22OCT338 www.ijisrt.com 535

Volume 7, Issue 10, October – 2022 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
III. THE CATHOLIC POSITION ON MARRIAGE against anything that prevented the procreative purpose in
AND FAMILY LIFE marriage and family.29

In the Old Testament, the sacredness of marriage is An example is St. Augustine of Hippo (354-430 AD).
rooted in the creation narrative (Gen 2:18-24; 1:28; 24:60; He lived in the declining years of the Roman Empire.
Ps 127:3). Polygamy and monogamy as forms of marriage According to him, marriage is characterized by tria bona (or
are also evident there (Gen 4:19; 1Sam 1:15; 1Kgs 11:13). three goods), 30 namely, first, there is the bonum prolis, (the
Childlessness is seen as a misfortune (Lev 20:20; Is 47:9). good of offspring). In the natural order, this good serves the
Adultery is forbidden (Ez 16:53-63; Ex 20:14). From the human race and its survival. The direct result of marital
beginning, in Genesis, marriage is identified as a union of intercourse is the procreation of offspring. The one, sole
one man and one woman becoming one flesh (cf. Gen 1:28; justification for engaging in intercourse in marriage is to
9:7; 17:2-5, 16; 28:3; 35:11; 48:3-4).23 In the New achieve this goal, the good of procreation. Second, there is
Testament, marriage is a state created by God (Mt 19: 1-12; the bonum fidei (the good of fidelity that excludes adultery).
Mk.10:6-8).24 Monogamy is the only form that God willed It is primarily the human experience of friendship and the
as is explicitly demonstrated by Jesus and St. Paul (Mt formation of a community as a direct result of human social
19:1ff; 2:27-32; Mk10:2-12; Rom 7:2-3; Eph 5:22-23; Rom nature. It is a remedy to all sorts of sexual tendencies and
1:24-27; 1Cor 7:2-16; 6:9; 6:12-18; Eph 4:19).25 Other feelings. Third, there is the bonum sacramenti, (the good of
forms of marriage are repudiated. Marriage places sexuality durability or the indissolubility of the marital bond that
under the firm basis of love (1Cor.7)26 and is portrayed as a forbids divorce). Christian marriage is a sign, a holy symbol
symbol of Christ’s union with His Church (Eph 5:21-33, of the relationship between Christ and the church. For this it
1Tim 3:3-5). cannot be dissolved. 31 Augustine believed in the good of
marriage and openly praised it, just as Paul did when he
However, one should take care to avoid wrote: “Let marriage be honorable among all.” Augustine
fundamentalism and oversimplification of the biblical assumes the teachings of Paul further by defending marriage
passages. A balanced and critical approach is needed in the and the positive aspects of it, and in trying to restore its
use of scripture to tackle moral issues regarding ethical honor. “Marriage, I say, is good, and can be defended by
situations.27 The language of scripture demands right reason against all charges.”32
hermeneutics in order to apply scriptural texts to issues of
sexuality and marriage, for example. Thomas Aquinas (1225–74 AD) focused on three
characteristics of marriage, known as three officium.33 The
IV. THE CHURCH’S EARLY DOCTRINE ON
MARRIAGE AND FAMILY LIFE
manuscripts containing works of Augustine or ascribed to
In the first centuries, Christians were busy defending him in order to make time-consuming research in this field
the goodness of marriage against various claims of easier.
29
Gnosticism, namely, the Gnostics, Ascetics and Encratites. For instance, St. Justin the Martyr, Athenagoras, Marcus
For that purpose they referred to several scriptural texts Minucius Felix, Clement of Alexandria, Origen, St. Jerome,
(Gen 1: 2), where the bond of husband and wife is St. Ambrose, St. John Chrysostom, St. Augustine of Hippo,
confirmed by the Creator. This can also be seen in Mt 19:1- and St. Thomas Aquinas.
12 and Mk 10:1-12 where Jesus speaks of marriage
30
Cf., Roy J. Deferrari, “Introduction”. In The Fathers of
according to the original intention of the Creator. However, the Church, Volume 27: Treatises on Marriage and Other
some Christians interpreted the scriptural data according to Subjects (America: The Catholic University of America
the rigid conception of the stoics, permitting marriage only Press, 1955), 4; cf., Russell Shaw, ed., “The Goods of
for the sake of procreation and not for pleasure.28 They were marriage”. In Encyclopedia of Catholic Doctrine, Our
Sunday Visitor, 1997.
31
Cf., Roy J. Deferrari, The Fathers of the Church, Volume
23
The Catechism of the Catholic Church, Second Edition, 27: Treatises on Marriage and Other
(Nairobi: Paulines Publishers, 1994), no. 1602; see also, Subjects. “Introduction,” (The Catholic University of
Gen 1:26-27; Rev 19:7-9 America Press, 1955), 4;
24
Cf., Darton, ed., The New Jerusalem Bible (Study Edition) see also, http://www.cormacburke.or.ke/node/339; see also,
(London: Longman and Todd Ltd, 1994), which explains accessed, 30/02/2017
Jesus’ teaching when he was challenged by the Pharisees 32
St. Augustine, “De bono coniugali”. The Fathers of the
and the Scribes on the issue of marriage (see, Mathew 19: Church, Volume 27: Treatises on Marriage and Other
1-12; Mk.10:6-8) Subjects (America: The Catholic University of America
25
Ibid Press, 1955), 39
26 33
Karl H. Peschke, Christian Ethics: Moral Theology in the Cf. St. Thomas Aquinas, Summa theologiae I-II, q. 91, a.
Light of Vatican II (Birmingham: Wipf and Stock 2; see also, Catechism of the Catholic Church on “The
Publishers, 1997), 395 Effects Of The Sacrament Of Matrimony” (nos. 1638-1642),
27
Stephen E. Fowl and Jones L. Gregory, Reading in and “The Goods And Requirements of Conjugal Love” (nos.
Communion: Scripture and Ethics in Christian Life (Grand 1643-1654). Augustine’s most extensive writing on
Rapids: William B. Eerdmans, 1991), 45 marriage, at 30 years of age, is found in his Scriptum,
28
These writings are found in CSEL The CSEL publishes or Commentary on the Sentences of Peter Lombard, much of
special catalogues for the large extant corpus of medieval which was later edited and published after his death as

IJISRT22OCT338 www.ijisrt.com 536

Volume 7, Issue 10, October – 2022 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
first, the officium naturae concerns marriage as an impose total fidelity on the spouses and argue for an
institution for procreation and education. As such, it is a unbreakable oneness between them.39
good in so far as it achieves its natural biological ends,
procreation and parenting of offspring. Second, the officium The Council stresses as well that marriage and marital
societatis concerns marriage as a community of friendship love are by nature ordered to the procreation and education
and mutual help. It achieves human finality which satisfies of children. Married couples should regard it as their proper
our social nature. Marriage serves as foundation of family, mission to transmit human life and to educate their children.
community of persons. Thirdly, the officium sacramenti But they must fulfill this sublime mission with
relates to the spiritual aspect of marriage as a sign of the responsibility, thoughtfully considering their own good and
union between Christ and his Church. It is a means of the good of their children, already born and yet to come.
perfection. This involves the ability to read the “signs of the times” and
their own perspective on their material and spiritual level,
V. VATICAN II, POST-VATICAN II AND CURRENT taking into account the good of the family, of society and of
CONSIDERATIONS the Church. Gaudium et Spes affirms, however, beyond the
Church’s traditional teaching that coital expressions of
Vatican II is a major shift in the understanding of conjugal love have substantial value independent of
marriage in the Catholic Church. Before Vatican II, Catholic procreation.40 Marital acts of love are noble and worthy. In
teaching was based on the primacy of procreation of their truly human expression, they signify and promote that
children against sexual pleasure.34 The relationship between mutual self-giving by which spouses enrich each other with
spouses was perceived to be of secondary importance. a joyful and a thankful will.
In line with previous teaching, however, the conciliar In Humanae Vitae, Pope Paul VI reaffirmed the
document Gaudium et Spes, God Himself is the author of traditional Catholic teaching on birth control and abortion.
matrimony, which is ordained to transmit life through Today, the encyclical is regarded by many as prophetic as
authentic conjugal love. 35 Any attempt to go against the the destruction of the family that Paul VI predicted is
meaning and nature of marriage and family destroys the plan evident. 41 The encyclical is criticized in that its core
of the Creator. It suppresses the plan of God in creation teaching is based on natural law, which the Church insists
whereby God Himself is the author of matrimony, endowed all men/women should follow, prohibiting homosexuality,
as it is with various benefits and purposes. 36 Therefore, the direct abortion, sterilization euthanasia, contraception and
institution of matrimony itself and conjugal love are artificial insemination in humans.42 It also maintains the
ordained for the procreation and education of children, and unitive and procreative purposes of marriage but in all this,
find in them their ultimate crown.37 Thus, a man and a sometimes the pragmatic dimension is missed, especially,
woman, who by their union of conjugal love “are no longer when issues concerning the laity are left to bishops to
two, but one flesh” (Matt. 19:1ff), render mutual help and decide.43
service to each other through an intimate union of their
persons and of their actions.38 Through this union they VI. MORE POST-CONCILIAR TEACHING
experience the meaning of their oneness and attain to it with
growing perfection day by day. As a mutual gift of two After Vatican II, many issues on sexual ethics, and in
persons, this intimate union and the good of the children particular on marriage and family life, have persisted.
Therefore, different documents, such as the Catechism of the
Catholic Church, Familiaris Consortio, Amoris Laetitia, and
the Supplementum, or appendix to his great but incomplete several synodal documents have come up with different
work the Summa Theologiae. This was a useful project approaches to these issues. The Catechism of the Catholic
because the Commentary on the Sentences dealt with Church reiterates the main doctrinal points on marriage
matters he had not yet discussed in the Summa, including underlined by the church’s tradition.44 These are that:
marriage as a sacrament. see, marriage is willed by God; marriage is a sacrament;
https://www.catholicweekly.com.au/st-thomas-and- marriage is good; Christian marriage is a sharing in the
marriage-beyond-the-augustinian-impasse/ (accessed, mystery of Christ and the church; the marital bond is
19/01/2017)
34
Bernard Cooke, “Historical Reflections on the Meaning of
Marriage,” in Charles E. Curran and Julie Hanlon Rubio 39
Ibid., 50
40
(eds.), Marriage (New York: Paulist Press, 2009), 114; see Gaudium et Spes, nos. 48-49
also citation by Joseph A. Seelling , “Regulating Fertility 41
Francis, the Pope of "Humanae Vitae",
and Clarifying Moral Language”, The Heythrop Journal 55 Chiesa.Espressonline.it, Article By Sandro Magister, (1 May
(2014), 1042. 2014); see also, Paul’s encyclical, Humanae Vitae, nos. 12-
35
Vatican II Council, Pastoral Constitution on the Church 13, 18
in the Modern World Gaudium et Spes, In Austin Flannery. 42
Kilian Dwyer, Peter Butterfield and Fr. O'Callaghan, ‘The
Ed. Vatican Council II: The Conciliar and Post Conciliar Furrow’. journal article, Humanae Vitae (with Comments),
Documents New Revised Edition (Pasay City: Paulines, Vol. 28, No. 7 (The Furrow, 1977),. 426-434
43
2006), nos. 48-50. Ibid
36 44
Ibid The Catechism of the Catholic Church, Second Edition
37
Ibid (Africa: Paulines Publishers, 1984), nos. 1601-1602; see
38
Pope Paul VI, Encyclical Letter Humanae Vitae, nos. 8-10 also, Familiaris Consortio, no. 20

IJISRT22OCT338 www.ijisrt.com 537

Volume 7, Issue 10, October – 2022 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
exclusive; marriage is indissoluble; and marriage is a are children.’ ‘Mothers are the strongest antidote to
partnership of love in fidelity, uniquely expressed through the spread of self-centred individualism… It is they
the conjugal act. The conjugal act is by its nature ordained who testify to the beauty of life.52
to procreation resulting in the increase of the people of God.
Christian marriage is a way to perfection, and the Christian The Pope indicates that “a society without mothers
family is the primary cell of the church. 45 would be dehumanized, for mothers are always, even in the
worst of times, witnesses to tenderness, dedication and
The Code of Canon Law, among other Church moral strength.”53 Consequently, marriage in the Post-Vat II
documents, maintains that the most prominent properties of period can be considered firstly, as an inter-subjective
marriage are unity and indissolubility.46 Marriage is union, where the emphasis on marriage is on personal
designed by its very nature to be exclusively by one man experience, a love relationship unique to the two spouses
and one woman, which means that the creator intends who share it, incommunicable to anyone else. 54
monogamy to be the rule in marriage.47 It is for the good of
children that the union of parents be indissoluble. Marital Currently, new challenges have emerged that threaten
love demands permanence and constancy, in which the Christian marriage and family life as a result of the impact
conjugal act is a sign and symbol of this deeper love: a of society’s higher mobility. Notable among these factors of
union of total self-surrender.48 change in understanding and valuing marriage and the
family are the reproductive technological developments. The
Familiaris Consortio describes the position of possibility of having babies without sex is an example.
the Catholic Church on the meaning and role Thus, as Pope Francis remarks, “the life of every family is
of marriage and the family, and outlines challenges towards marked by all kinds of crises, yet these are also part of its
realizing that ideal. It refers to marriage as "one of the most dramatic beauty. Couples should be helped to realize that
precious and most urgent tasks of Christian couples in our surmounting a crisis need not weaken their relationship;
time.”49 Marriage is “the foundation of the wider community instead, it can improve, settle and mature the wine of their
of the family, since the very institution of marriage and union.”55
conjugal love are ordained to the procreation
and education of children, in whom they find their VII. EVALUATION AND PASTORAL
crowning.”50 RECOMMENDATIONS

The document of Pope Francis, Amoris Laetitia, is of The issue of divorce and remarriage is a complex
great importance on the issue of marriage and family. In reality where the unitive and indissoluble dimensions of
this document, the Pope discusses the family as well as marriage are concerned. However, Julie Clague says that:
many other moral-pastoral challenges facing marriage and
family today.51 Pope Francis dwells on conjugal love as These issues should be discussed soberly in order
related to procreation and education of children, who are the to remove any ambiguity. Although these ethical
ultimate crown of this love. Children, who are the supreme challenges threaten marriage and its meaning and
gift of marriage, contribute very substantially to the welfare nature, the Church and other stakeholders of the
of their parents. Pope Francis affirms this when he says that: human family must be ready to protect God’s plan
of marriage and family against anything that
Love is made fruitful, for children are a gift. Each devalues and dehumanizes in the context of
one is unique and irreplaceable … We love our marriage and family. 56
children because they are children, not because
they are beautiful, or look or think as we do, or Evangelizing and educating children, especially
embody our dreams. We love them because they teenagers, is necessary. Pope Francis points out that since
“adolescents usually have issues with authority and rules, it
is best to encourage their own experience of faith and to
45
Ibid provide them with attractive testimonies that win them over
46
Collins, The Code of Canon Law (in English translation) by their sheer beauty”57 The Pope continues to say that
(Landon: Collins Liturgical Publications, 1983), Canons, “Parents need to consider what they want their children to
1141, 1151-1151; cf., The Catechism of the Catholic be exposed to, and this necessarily means being concerned
Church, nos. 2382-2391
47
The Catechism of the Catholic Church, Second Edition,
52
nos. 1601-1602 Pope Francis, Amoris Laetitia, no. 170
48 53
John Paul II, Encyclical Letter Centesimus Annus, Ibid, 174
54
39: AAS 83 (1991), 841; cf., no. 212 The Catechism of the Catholic Church, nos. 1644-1645;
49
Familiaris Consortio, no. 20 see also, in Amoris laetitia (The Joy of Love) Pope Francis
50
Ibid., no. 14 quotes Thomas Aquinas’ Summa Theologiae I–II, q. 27, a. 1
51
Pope Francis, Amoris Laetitia, Chapter One explains the “on marriage and love”
55
definition of the family in the light of the Word and Chapter Pope Francis, Amoris Laetitia, no. 232
Two discusses the experiences and challenges of families. 56
Julie Clague, “Catholics, Families and the Synod of
Other Chapters give us the way forward. See also, Raymond Bishops: View from the Pews” Heythrop Journal LV
J De Souza, "Reading the fine print in Amoris (2014), 985-1008
57
Laetitia". Catholic Herald (Catholic Herald Limited, 2016) See Ibid, 288 and 60.

IJISRT22OCT338 www.ijisrt.com 538

Volume 7, Issue 10, October – 2022 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
about who is providing their entertainment, who is entering context. The discussion demonstrates the necessity of
their rooms through television and electronic devices, and upholding the Church’s teaching that becomes the
with whom they are spending their free time.”58 Hence, “It is beacon/pivot of the research study, but with the ‘Church’s
essential that children actually see that, for their parents, listening ear’ to the laity for the betterment of marriage and
prayer is something truly important. Hence moments of family in the society.
family prayer and acts of devotion can be more powerful for
evangelization than any catechism class or sermon.”59 REFERENCES

In order to understand marriage and family in the Church Documents

Church in the context of the African people, we might [1.] Collins, The Code of Canon Law (in English
borrow from Margaret A. Farley. In her book, Just Love, she translation), Landon: Collins Liturgical Publications,
describes the criteria which make the frame of marriage just. 1983
She proposes “free choice, mutuality, equality, commitment, [2.] Congregation of the Clergy, Directory for the
fruitfulness and responsibility for the wider world. She does Ministry and Life of the Priests, Kenya: St. Pauls,
not favor the “total gift language of the Church documents,60 1997
which symbolize a stronger and weaker sex model where [3.] Congregation for the Doctrine of the Faith, On the
gender is concerned.61 Man and woman should be seen and Pastoral Care of Homosexual Persons, Boston:
understood as equal, allowing both to take some of the Pauline Books and Media, 1986
responsibilities in the Church. The Church is blamed by [4.] Congregation for the Doctrine of the Faith,
feminists in Africa for her continuous condemnation of, for Declaration on Certain Questions Concerning Sexual
example, ‘abortion’, ‘contraception’, and ‘sexual activity Ethics, “Persona Humanae,” Boston: Pauline Books
outside of marriage’ when many women feel that the Church and Media, 1975
does not take into account the experience of women. [5.] Pontifical Council for Justice and Peace (PCJP),
Regardless, bishops in Africa have maintained that the Compendium of the social doctrine of the Church
traditional teaching of the Church on marriage and family (Libreria Editrice Vaticana), London, New York:
should not be altered.62 However, true dialogue between the Burns & Oates, 2004
institutional Church and its members is required, keeping in [6.] Pope Francis, Amoris Laetitia, “The Joy of
mind that marriage is a lay vocation and that the Love” Post-Synodal Apostolic Exhortation on love in
development of theologies of marriage is a special the Family, 19 March 2016.
responsibility of married couples. This is a call for the laity [7.] Pope John Paul II, Apostolic Exhortation, Pastores
that it is rooted in baptism. As the US bishops have noted: Dabo Vobis on the Formation of Priests, London:
“it is characteristic that lay men and women hear the call to Catholic Truth Society, 1992
holiness in the very web of their existence … the complex [8.] __________, Apostolic Letter, Ad Gentes Divinitus
decisions and conflicting values they must struggle with, the on the 25th Anniversary of the Councilliar
richness and dignity of sexual relationships…”63 It is they Constitution on Sacred Liturgy
who are called to be keepers of marriage and family. [9.] __________, Post-Synodal Apostolic Exhortation on
the Church in Africa and Its Evangelizing Mission
VIII. CONCLUSION towards the Year 2000 in Africa Ecclesia in Africa.
Africa: Paulines Publishing, 1995
This paper has tried to show briefly the Latin Catholic [10.] __________, Post-Synodal Exhortation on The
Church’s view of marriage and family in relation to African Consecrated Life:, Nairobi: Pauline Publications
culture. It has evaluated the Christian understanding of Africa, 1996 __________, Natural law must be
marriage and family and discussed several issues on measure of all human legislation, Sunday Angelus of
marriage by looking into the meaning and purpose of June 19, 1994; see also, L'Osservatore Romano,
marriage and family from the point of view of biblical (The Roman Observer) 1994, June 29 (On Marriage)
understanding. Then it has discussed the Church’s early [11.] __________, Encyclical Letter Centesimus Annus,
teaching with illustrations from some of Church’s "hundredth year", 39: AAS 83 (1991), 841
noteworthy writers. The paper has also briefly considered [12.] __________, Post-Synodal Apostolic
current Church doctrine on marriage, including the Exhortation Christifideles Laici, 40: AAS 81 (1989),
challenges facing the original plan of the Creator in the 468
order of human marriage and family, from the African [13.] __________, Apostolic Letter Mulieris Dignitatem,
On the Dignity and Vocation of Women (On the
58
Ibid, 260 Occasion of the Marian Year), August 15, 1988
59
Ibid, 288 [14.] __________, Familiaris Consortio, The Role of the
60
Farley, 266 Christian Family in the Modern World, November
61
Ibid 22, 1981
62
Cardinal Peter Turkson, “Catholic interview”, by a U.S. [15.] Pope Paul VI, Encyclical On the Development of
This article appeared in the August 2010 issue of U.S. Peoples, Populorum Progressio, March 26, 1967
Catholic (Vol. 75, No. 8, pages 34-38). [16.] ____________, Priestly Celibacy, Sacerditalis
63
United States Catholic Conference, “Called and Gifted”, Calibatus, Boston: Daughters of St. Paul Press, 1967
Washington, DC, 198, 4, quoted in Paul Lakeland, The [17.] Pope Pius XI, The Encyclical Letter Casti Connubii,
Liberation of the Laity (New York: Continuum, 2003), 132 On Christian Marriage , 31 December 1932

IJISRT22OCT338 www.ijisrt.com 539

Volume 7, Issue 10, October – 2022 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
[18.] United States Catholic Conference, Catechism of the [35.] ________________, Just Love: A Framework for
Catholic Church, NY, Mahwah: Paulist Press, 1994 Christian Sexual Ethics, New York and London:
[19.] Vatican II Council, Decree On the Ministry and Life Continuum, 2006
of the Priests, Presbyerorum Ordinis, In Austin [36.] Felix Minucius. Octavius. Trans. Gerald H. Rendall,
Flannery. Ed. Vatican Council II: The Conciliar and Cambridge: Harvard University, 2003
Post Conciliar Documents New Revised Edition. [37.] _____________________, Trans. Arbesmann,
Pasay City: Paulines, 2006 Rudolph. Washington, D.C.: Catholic University
[20.] ___________, Pastoral Constitution on the Church in Press, 1962
the Modern World Gaudium et Spes, In Austin [38.] Finn Richard, Origen and his ascetic legacy, in:
Flannery. Ed. Vatican Council II: The Conciliar and Asceticism in the Graeco-Roman World: Cambridge
Post Conciliar Documents New Revised Edition. University Press, 2009
Pasay City: Paulines, 2006 [39.] Fowl Stephen E. Fowl and Jones L. Gregory, Reading
[21.] ___________, Dogmatic Constitution on the Church in Communion: Scripture and Ethics in Christian
in the Modern World Lumen Gentium. In Austin Life, Grand Rapids: William B. Eerdmans, 1991.
Flannery. Ed. Vatican Council II: The Conciliar and [40.] Francis, the Pope of “Humanae Vitae”,
Post Conciliar Documents New Revised Edition. Chiesa.Espressonline.it, Article By Sandro Magister,
Pasay City: Paulines, 2006 2014
[41.] Frederik, J.G. Pedersen, "Marriage" in Kelly Boyd, ed
Books and Articles (1999). Encyclopedia of Historians and Historical
[22.] Barrett David, Schism and Renewal in Africa: An Writing, Vol. 2, Taylor & Francis, 1999.
Analysis of Six Thousand Contemporary Religious [42.] Fremantle W.H., G. Lewis and W.G.
Movements, Nairobi: Oxford University Press, 1964. Martley. From Nicene and Post-Nicene Fathers,
[23.] Bernard Cooke, “Historical Reflections on the Second Series, Vol. 6. Edited by Philip Schaff and
Meaning of Marriage,” in Charles E. Curran and Julie Henry Wace, Buffalo, NY: Christian Literature
Hanlon Rubio (eds.), Marriage, New York: Paulist Publishing Co., 1893; Revised and edited for New
Press, 2009:114. Advent by Kevin
[24.] Blum G. William, Forms of Marriage: Monogamy [43.] George P., "Christian Weddings". Marriage Customs
Reconsidered, Nairobi: AMECEA Gaba Publications, of the World: From Henna to Honeymoons. Santa
1989 Barbara, CA: ABC CLIO, 2004.
[25.] Bretzke T. James, A morally Complex World: Notes [44.] Giuseppe Alberigo (ed.) and Komonchak Joseph
for Roman Catholic Fundamental Moral Theology, (English version editor), History of Vatican II,
University of San Francisco (n.d.) Volume 4, translated by Mathew J. O’Connell,
[26.] Cahill Lisa Sowle, Between the Sexes: Foundations Louven: Peeters/Orbis, 4:381
for a Christian Ethics of Sexuality, New York: Paulist [45.] Halperin DT, Epstein H., Concurrent sexual
Press; and Philadelphia: Fortress Press, 1985 partnerships help to explain Africa's high HIV
[27.] _______________, “Catholic Sexual Ethics and the prevalence: implications for prevention, Lancet. 2004
Dignity of the Person: A Double Message.” [46.] Haviland William A., Anthropology (10th ed.),
Theological Studies 50(1989): 120-150. Belmont, CA: Wadsworth/Thomson Learning, 2003
[28.] ______________, Sex, Gender and Christian Ethics. [47.] Hillmann Eugene, Polygamy Reconsidered: African
New Studies in Christian Ethics, New York: Plural Marriage and the Christian Churches, New
Cambridge University Press, 1996 York: Orbis Books, 1975
[29.] Charles E. Curran, “Catholic Social and Sexual [48.] Kilian Dwyer, Peter Butterfield and Fr. O'Callaghan,
Teaching: A Methodological Comparison.” Theology ‘The Furrow’. Journal article, Humanae Vitae (with
Today 45(1988) Comments), Vol. 28, No. 7, The Furrow, 1977, 426-
[30.] ______________ Curran’s Tensions in Moral 434
Theology, 87-109, Notre Dame: University of Notre, [49.] Kisembo, Magesa, and Shorter A., African Christian
1988 Marriage, London: Chapman, 1998
[31.] Condit Sarah “Child Marriage: Ukuthwala in South [50.] Macken Theodore, “The Second Vatican Council and
Africa”. Genderacrossborders.com, 2011-10-28, Humanae Vitae” in Charles E. Curran and Julie
(Retrieved 2013-01-11) Hanlon Rubio (eds.), Marriage, New York: Paulist
[32.] Darton, The New Jerusalem Bible (Study Edition), Press, 2009: 58
Great Britain: Longman and Todd Ltd, 1994 [51.] Magesa Laurent, African Religion: The Moral
[33.] Deferrari, Roy J., The Fathers of the Church, Volume Traditions of Abundant Life, New York: Orbis Books,
27: Treatises on Marriage and Other 1997
Subjects. “Introduction”, America: The Catholic [52.] Mbiti S. John, African Religions and Philosophy, 2nd
University of America Press, 1955 edition, Oxford: Heinemann Educational Publishers,
[34.] Farley Margaret A., “Feminism and Universal 1989
Morality.” In Prospects for a Common Morality, 170- [53.] McSheffrey Shannon, Marriage, sex, and civic
190. Edited by Gene Outka and John P. Reeder, Jr. culture in late medieval, London: University of
Princeton: Princeton University Press, 1993 Pennsylvania Press, 2006

IJISRT22OCT338 www.ijisrt.com 540

Volume 7, Issue 10, October – 2022 International Journal of Innovative Science and Research Technology
ISSN No:-2456-2165
[54.] Message of His Holiness Pope Benedict XVI for the
Celebration of the World Day of Peace, 2008, No. 14
[55.] O'Malley, John W., in The Sensuous in the Counter- Other Sources
Reformation Church, Eds: Marcia B. Hall, Tracy E. [74.] Catholic News Service (September 23, 2014)
Cooper, Cambridge University Press, 2013 [75.] L'Osservatore Romano (The Roman Observer) is the
[56.] Oosthuizen G. C., Post-Christianity in Africa: A daily newspaper of Vatican City State which carries
Theological and Anthropological Study, Grand the Pope's discourses and reports on the activities of
Rapids: Eerdmans, 1968 the Holy See, reports on events taking place in the
[57.] Osiek Carolyn, Beyond Anger: On Being a Feminist Church and the world, and many cultural articles.
in the Church, New York: Paulist Press, 1986 [76.] Eusebius, Church History, VI. 6. See Eusebius -
[58.] Peschke K. H., Christian Ethics: Moral Theology in Church History (Book VI),
the Light of Vatican, Vol. II, Bangalore Theological [77.] General Audience Address, 12 March 1980, reprinted
Publication in India, 1987, (2nd edition, 2004, 3rd in John Paul II, The Theology of the Body. Human
edition, 2012) Love in the Divine Plan, Boston: Pauline Books and
[59.] Prins Harald E. L., McBride Bunny, and Walrath Media 1997, pp.80-83, at p.81. (Quoted in Familiaris
Dana, Cultural Anthropology: The Human Consortio);
Challenge (13th ed.), 2011 [78.] (UDHR) The Universal Declaration of Human Rights
[60.] Santorum Rick, It takes a Family: Conservatism and is a milestone document in the history of human
the Common Good, United States: ISI Books, 2005 rights. Drafted by representatives with different legal
[61.] Seelling, A. Joseph, “Regulating Fertility and and cultural backgrounds from all regions of the
Clarifying Moral Language”, The Heythrop Journal, world, the Declaration was proclaimed by the United
Vol. 55, 2014, 1042 Abbreviations
[62.] Shelton, J. D., Ten myths and one truth about [79.] AAS: Acta Apostolicae Sedis (Official Acts of the
generalised HIV epidemics, Lancet, 2007 Holy See)
[63.] Simister, J., “Domestic violence and female genital [80.] CSEL: “Corpus Scriptorum Ecclesiasticorum
mutilation in Kenya: effects of ethnicity and Latinorum” (Corpus of the Latin Church Fathers)
Education”. Journal of Family Violence, 2010, 25(3), [81.] GCS: Ground Communications Segment
247–57 [82.] GS: Gaudium et Spes (Second Vatican Council's
[64.] Shorter, Aylward, African Culture and the Christian Pastoral Constitution on the Church in the Modern
Church, Maryknoll: Orbis, 1974 World)
[65.] _____________, African Culture and the Christian [83.] LG: Lumen Gentium (Dogmatic Constitution on the
Church: An Introduction to Social and Pastoral Church)
Anthropology, London: Geoffrey Chapman
Publishers, 1973
[66.] _____________, African Culture, An Overview:
Socio-Cultural Anthropology, Kenya, Nairobi:
Paulines Publications Africa, 1998
[67.] St. August comments in The Fathers of the Church,
Volume 27: Treatises on Marriage and Other
Subjects. “De sancta virginitate.” The Catholic
University of America Press, 1955
[68.] _____________, The Fathers of the Church, Volume
27: Treatises on Marriage and Other Subjects. “De
bono coniugali”, America: The Catholic University
of America Press, 1955
[69.] St. Jerome: Letters and Select Works, translated by
W. H. Fremantle. Select Library of Nicene and Post-
Nicene Fathers, Ser. 2, Vol. VI, Edinburgh, 1892
[70.] St. Paul, New World Translation of the Holy
Scriptures. “Hebrews.” Watch Tower Bible and Tract
Society of Pennsylvania, 1984
[71.] The New Catholic Encyclopedia, Detroit: Gale, 2003,
ISBN 978-0-7876-4004-0
[72.] West Christopher, The Theology of the Body.
Explained: A Commentary on John Paul’s “Gospel of
the Body”, U.S.A: Pauline Books and Media, 2003
[73.] Witte Jr., John, From Sacrament to Contract:
Marriage, Religion, and Law in the Western
Tradition. Westminster: Westminster John Knox
Press, 1997

IJISRT22OCT338 www.ijisrt.com 541