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Inculturating the Marriage Rite Wedding Ceremonies of Interreligious Marriage in India

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Inculturating the Marriage Rite Wedding Ceremonies of Interreligious Marriage in India A G A Inculturating the Marriage Rite Wedding Ceremonies of Interreligious Marriage in India Interreligious marriage, for the purpose of this Lobo Gajiwala, an Indian Catholic woman in an article, refers to marriage between a Catholic and interreligious marriage who writes and consults a Hindu. This study analyses the interreligious widely on the subject, argues that in such mar- wedding ceremony in the Indian context and riages the Catholic wedding ceremony poses a attempts, in the light of a renewed theological challenge. Each family wants its own religious understanding, to propose an inculturated wed- rite, while the Catholic Church insists that there ding ceremony. The first part deals with the way be only the Church wedding. As a result, what in which interreligious marriages are celebrated should normally mark the coming together of today in India. The second part reviews the his- two families can become the first sign of divi- torical development of the Christian marriage sion.3 Hence there is a dire need to find a pas- ceremony and examines the similarities and dif- toral solution to this problem. ferences between the Hindu and the Christian A national consultation, appointed by Catholic understandings of marriage. Finally, the third Bishops’ Conference of India’s Commission for part discusses the underlying theological princi- Family and Laity to study the theme of the 1980 ples and proposes an inculturated, interreligious Synod on the Family, was of the considered opin- marriage ceremony. ion that the delicate situation of interreligious marriages will become increasingly complex in the years to come. One of the recommendations 1. Double Celebration or Inculturated Rite? they made to the bishops of India was a dual religious marriage ceremony, which would ensure In India we are faced with the problem of a dou- that the religious convictions of the non-Chris- ble religious marriage ceremony. Although pro- tian party are also respected.4 The bishops of hibited by current Church legislation, it is prac- India agreed that one answer to the problem tised in many cases in order to please the might indeed be a dual religious marriage cere- non-Christian partner or family. This gives rise mony.5 Hence, as a representative of the Indian to many pastoral concerns about these marriages.1 The Church normally requires the Christian cel- 1 See T. P: Pastoral Guide, Vol. II, Banga- ebration of interreligious marriages. The main lore: KJC Publications, 1995, 935. difficulty is that since the Christian ceremony is 2 See G. L: “Pastoral Dimensions of Mixed Mar- based on Western cultures, it is seen as unsuited riages”, in: Vidyajothi 44 (1980), 302-312, 311. 3 See A. L G: “The Challenge of Being Dif- to Indian conditions. Most Hindus are not sat- ferent”, in: Vidyajothi 62 (1998), 423,424. isfied with the way the marriage rite is conducted 4 See CBCI-C F L: by Christians, and feel that some essential ele- National Consultation on Family, Bangalore, 1979, 101. 5 A dual ceremony means that after the ceremony in the ments are missing. Often the family of the non- Catholic Church, there is a second Hindu marriage cer- Christian party has serious reservations.2 Astrid emony in the temple or elsewhere. INTAMS review 12, 63-75. doi: 10.2143/INT.12.1.2013505 63 © 2006 by INTAMS review. All rights reserved INTAMS review 12 (2006) Bishops’ Conference, Bishop Patrick D’Souza of 2. A Comparison of Hindu Varanasi requested at the Synod that, for pastoral and Christian Marriage reasons, a double religious ceremony should be allowed for the celebration of marriage between In order to examine how the ritual elements of Catholics and Hindus, until a fully integrated Hindu marriage could be integrated into a single ceremony is developed that would be acceptable inculturated marriage rite for interreligious mar- to both religious communities. This suggestion, riages, it is essential to look first at the similari- however, was not accepted.6 As a result, instead ties and the differences between Hindu and Chris- of a dual ceremony, theologians became inter- tian views of marriage and marriage rituals. ested in developing a single, inculturated cere- mony for interreligious marriages. 2.1. Hindu Marriage in India According to theologian George Lobo, the problem of the Hindu party to an interreligious Hindu marriage is a human, social institution marriage wanting a second, Hindu marriage cer- that legitimises the sexual relationship of men emony could be best solved by having a truly and women and confers legitimacy and inheri- inculturated rite. However, until such an incul- tance rights on their children. All Hindus agree turated rite is introduced, the local ordinary that marriage is obligatory for the individual’s should permit a second ceremony, provided there happiness in this world and the next. For that is no scandal and the Catholic party abstains reason, marriage is also a religious duty for every from anything that could appear as superstitious Hindu. It is an act that, more than any other, practices.7 The practice of two ceremonies raises affects a person’s moral merit/demerit (karma). A a major difficulty though: in the Christian view, proper marriage is an important criterion in deter- marriage is brought about by an act of the will, mining one’s karma and therefore one’s eventual in which a man and a woman mutually give and release from the cycle of death and rebirth (sam- accept each other as husband and wife. The act sara). Therefore, meticulous attention must be of consent is made at a particular moment in paid to all the rules of behaviour governing caste, time and is irrevocable. Therefore, if there are ritual, and selection of spouses. Another reason two marriage rites, which of the two rites marks for considering marriage a divine and moral duty the exchange of marital consent? If the non- is that it is the means for maintaining caste rank, Christian rite takes place first, the non-Christ- transmitting the inherited bodily properties and ian party would consider that the couple are the inborn code of conduct that is associated already married after it has concluded. Conse- with caste (jati). Thus marriage becomes a moral quently, the Church rite would be a mere for- and social standard, a form of good conduct, as mality, since the couple consider themselves well as a means of exchanging daughters within already married. If the Church marriage takes a clan.9 place first, the non-Christian party may consider The original meaning of the Sanskrit word, it to be a mere formality and may give his or vivaha, signifying “to carry away” the bride, has her consent only in the subsequent Hindu rite. been amplified to include the whole wedding In both cases there would be no real mutual ritual and ceremony.10 Hindu marriage is con- exchange of consent at the Catholic ceremony. sidered the most important samskara (rite of pas- There is also the complex issue of participating sage), since it is the basis of the family and of the in the religious ceremony, i.e., worshipping in whole social order.11 On admission to this sam- another faith, if the Hindu marriage ceremony skara, a new stage of life begins independently of is religious in nature.8 Hence, theologians argue the will of the parties. The householder (grhastha) for an inculturated marriage ceremony that would has the religious duty to fulfil his debts to the render the double ceremony unnecessary. sages and the gods, and to keep the domestic 64 A. G. Anasthas fire lit in honour of the sacred fire (Agni) around worth preserving. The reasons for having children, which, partnered by his wife, the husband per- namely, financial security, orderly transfers of the forms the daily Hindu devotion (puja) that will ownership of land, and to keep a family in exis- hasten the liberation of the soul (moksa). Mar- tence in a form of ancestor worship, are also the riage is a ritual celebrated in the presence of a motives for marriage.15 In Max Weber’s view, Hindu priest and the sacred fire (Agni). Indian Hindu marriage is an economic institution that culture implies that marriages are made in heaven, contributes power and prestige to the family planned by God and therefore meant for every- through the rearing of children and the cult of one as a means of attaining deliverance or sal- ancestors. He found this description most com- vation (moksa).12 Marriage is thus a summons patible with the Hindu ethic and worldview, given to a man by his ancestors (pitr) and the which seek to dominate the environment in order family gods, to accept responsibility for a wife to release divinity. Sexual love and interpersonal who will contribute to the ritual completion of relationships, eroticism and emotionalism must his existence, and to induct her into his family. serve this tradition.16 This view of marriage does not have a mutual exchange of duties, rights and obligations or a consent of human wills. The most important 6 See G. L: “The Christian Family in the Modern effect of marriage, the bond between the partners, World”, in: Vidyajothi 46 (1982), 294-305, 303. 7 See G. L: The New Marriage Law, Bombay: St Paul is a religious entity, its indissolubility arising from Publications, 1983, 112. divine will and the observance of rites.13 8 See B. R: “Inter-faith Marriages: A Complex From the religious purpose of marriage flow the Issue”, in: Awakening Faith 11 (1998), 98. 14 9 See J. A. F : Marriage in India in a Christian defined roles of husband and wife. The man is Perspective: A Historical Social Theological Investigation, the supreme lord of the home (pati), worshipper, Bangalore: Redemptorist Publications, 1988.
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