A G A

Inculturating the Marriage Rite Ceremonies of Interreligious Marriage in

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 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 (). 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 word, it to be a mere formality and may give his or vivaha, signifying “to carry away” the , 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 () 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 () 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. proprietor and spokesman, charged with the duty 10 See ibid. 109. It should be noted, however, that although to produce a son, who will save his soul from we speak in broad terms here about Indian marriage rit- uals, there is no single Indian culture but several differ- hell. Not only is the husband the lifelong pro- ent ones. However, in order to get a general overview, tector of his wife, he is also her god. The woman we mainly look at the question from the classical Hindu of the house is accorded honour because she tends point of view. 11 Hindu rites of passage or rituals, known as samskaras, can the sacred domestic fire, a continuation of the number from ten to forty, varying with geographic, lin- nuptial fire, which some day will become the con- guistic or caste differences, although the system as a suming fire of the funeral pyre. The ultimate acco- whole has traditionally been open only to males of upper castes. The word samskara not only means to purify but lade that can be awarded to a wife is the title also to make over or transform, and ritually it denotes patrivrat, the one who offers devotions and vows a series of actions that progressively refine and prepare for her husband and family, the chaste woman. the inner and outer person for the ultimate goals of : better rebirth and final release from the cycle However, a wife enjoys no social or economic of life and death in this world. See C. B: Ritual: standing and is restricted in her contacts. Perspectives and Dimensions, New York-Oxford: Oxford The prime value attached to Hindu marriage University Press, 1997, 99f. 12 See H. P P: Hindu Social Organi- is to beget sons, who will serve the cherished zation: A Study in Socio-psychological and Ideological Foun- end of continuing the lineage, religion and cul- dations, Bombay: The Popular Book Depot, 1963, 173. ture. The marital union is not really indissolu- 13 See P. V. J A: South Indian Customs, New ble until the birth of a son. The sexual act is Delhi: Rupa & Co., 1982, 45. 14 See J. A. F: Marriage in India in a Christian Per- mainly connected with reproduction, and is not spective, 113-115. invested with symbolic value or emotional com- 15 See G. R. G: Marriage, Religion and Society, New mitment. Marriage is seen as instrumental for Delhi, 1974, 1. 16 See M. W: The Religion of India: The Sociology reinforcing the socio-religious structures that of Hinduism and Buddhism, trans. H. H. Gerth & have existed for centuries and that are considered D. Martindale, New York: The Free Press, 1967, 236.

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The search for a spouse always runs in one Sanskrit (prayers) are intermingled with direction, namely to find a suitable wife for a regional practices. Magical rites to ward off infe- man. This not only conforms to the notion of the riority, rites of admission of the bride to the new superiority of the male, but also shows the low family, and the consecration of the union around social status of women, who always need pro- the sacred fire constitute the backbone of the cer- tection by a father, husband, or son. Their social emony. The presence of the , who is worth is low because they are described as weak, remunerated for these services, is necessary at a sinful, irresponsible and seducers of men. The wedding, but his presence would be sacrilegious religious duty placed upon a father to secure the at a marriage (lower caste marriage)22 marriage of all his daughters places him in a dis- because these are considered degraded unions advantageous position; this is the cause of much meant for pleasure and bereft of religious signif- anxiety, the depletion of family wealth, and a icance. may, however, be persuaded to consequent abhorrence of daughters. But in ful- grace these rites for economic reasons.23 filling this duty the father proves to the com- The ritual actions of the serve munity his ability to observe the rules of .17 the following purposes: to show the relationship The customs and traditions have for centuries of the couple and the union of their families; to demanded that marriage be within the same caste. obtain blessings from the deities; and to proclaim Hindus have made caste endogamy a religious to society the bond that has been forged. The and ethical qualification for marriage. Only such canopy outside the bride’s house is the focus of a union may be celebrated with religious rites. the ceremony. Ceremonies that precede the mar- Arranging a match among the Hindus is a com- riage ritual, as well as the later festivities, which petitive process, in which the groom’s family is in may last up to four days, are highly ritualised.24 the stronger bargaining position. Dowry reflects The following passages will describe the Hindu and underlines hierarchy, with the dowry-givers pre-marriage rituals, the main rites and the post- subservient to the dowry-takers, the wife to the marriage rituals.25 husband.18 Dowry is the property given to the Kanyadana is the most important pre-mar- daughter to take with her into marriage, thus riage rite. This ceremony involves gifting the often reducing the bride to a mere commodity.19 bride by her father, and is followed by daksina (gift Parents are advised by Hindu tradition to settle to the groom). Other ancillary rituals include their daughters before their sons.20 Giving the bathing the bride before marriage, madhuparka girls in marriage at an early age and giving the (welcoming the bridegroom with a pouring of dowry later became a great social evil. Christian honey), vivaha-homas (offering sacrifices) and communities face the challenge of abolishing the ahutis (oblations). dowry system. Hindu marriages are arranged by Panigrahana is the clasping of hands, which sig- caste rules, and one of the major physical con- nifies taking charge and responsibility for the straints in arranging a marriage is the horoscope. bride. The accompanying mantras26 suggest that The latter serves to determine the compatibility the two should live together till old age and have of the couple and to select the auspicious moment many children. In Asmarohana the bride cere- for their union.21 monially steps on a stone, which signifies the Marriage rites differ from one area to another firmness of the marital bond. Lajahoma is an in India, but they generally include a Hindu offering of roasted grain. The accompanying for- priest, who guides the couple through the cere- mula invokes the gods to bless the groom with mony and builds a sacred fire to which offerings long life, progeny and prosperity. Finally, the cer- are made. It is virtually impossible to describe emony of , taking seven steps27 around a single, fixed ceremony that can be called the the sacred fire, creates an important sense of com- official Hindu marriage ritual. Vedic rites and radeship. At the seventh step, the bride passes

66 A. G. Anasthas from her natal family to the groom’s family. Mar- 21 See D. G. M: Society in India, Berkeley: riage becomes complete and binding when the University of California Press, 1970, 110. 22 The four classes: Brahmin (priest), Ksatriya (warrior), seventh step has been taken. The for this Vaisya (peasant) and Shudra (serf), which existed by the stage asks: “May the universal gods join their end of the Rgvedic period, still exist today. There is a hearts”. This is the final principal marriage rite. sharp distinction between the three higher classes and the Shudra. The former were dvija (twice born): once Apart from these main rituals, much atten- at their natural birth and again at their initiation, when tion is paid to ornamentation and symbolic they were invested with a sacred thread and received actions. are worn plentifully as talismans into Aryan society. The Shudra had no initiation and were 28 looked down upon. On their mythological origins in against evil spirits. The mangala or the tali primeval man (known as ), see Rgveda, X, 90, (the auspicious chain and pendant), prepared by 11-12. The untouchables are outside this scheme as a temple women, have become the sign of a mar- fifth group. See M. A: A Call to Community: ried woman in many parts of India. Vermilion, The Caste System and Christian Responsibility, Anand: Gujarat, 1994. a symbol of sexuality, is applied as kumkum to the 23 This view of marriage has also provoked criticism. In forehead of the bride at the parting of the hair; extreme form, Tamil people have developed an anti- red is also the usual colour of the bridal sari. Brahmanism that advocates “self respect marriages”. These are contracted by a simple declaration before wit- Bride and groom eat from the same leaf at the nesses, who are never Brahmin priests, followed by the wedding. external symbol of the garlanding, or tying of the tali. The following are the important rites after the Today the Tamil marriage ceremony is being developed along with all the local Tamil cultural rituals, and is wedding celebration: Grihapravesa or entering the gradually becoming more popular. See Y. A. L: groom’s residence with oblations. Dhruvadarshana, “The Ritual of Tamil Marriage”, in: Indian Theological beholding the constellation of Dhruva (Pole Star), Studies 6 (1979), 71-96; E. R. E: Tamil Thirumanam (Tamil), Trichy, 2001. signifies firmness or stability for the married cou- 24 See J. A. F: Marriage in India in a Christian Per- ple. Agneya-sthalipaka-, offering cooked food spective, 134. to the Agni, seeks the favour of the gods in secur- 25 For the following, see S. G. V. R: Hindu Reli- ing a prosperous new life together. Tri-ratra- gion: Mantras and Rituals in Hindu Marriages, http://www.geocities.com/Athens/4240/wedding.html? is the observance of sexual abstinence for three 20068 (accessed 08.01.2006); R.VE: Indu nights after marriage. This seems to have some thirumana Chadangin Varalaru (in Tamil), Chennai, 1993. 26 The following mantras are recited: (1) In the name of 17 Dharma is derived from the Sanskrit dhr, which means God I hold your hand to keep you with me to raise to form, to uphold, sustain and nourish. Dharma acquires good children and till you become old. (2) The power- a further touch of determination from its associations with ful Sun God, Lord of Agni will protect you. (3) Let the karma, on which depend one’s present status and duties. God (god of air), who pervades all directions, unite Basic to one’s dharma are occupations one inherits with them in mind and heart. one’s own caste. In other words, dharma is a set of laws 27 Here the couple pray to the Lord of , protec- enunciated for the various castes by Brahmins to preserve tor of life, for blessings in marital life. They then take their ascendancy. According to the understanding of seven steps around the fire, each of which has a spe- dharma, individual action in Indian culture is deter- cific purpose. These mantras are recited at this time. mined in order that man may fulfil his life’s duty and Step 1. To give you unlimited food; Step 2. To give elevate his personal self (Atman), to the nearness of Uni- you excellent health and energy; Step 3. to make you versal self (Brahm). See M. K. GANDHI: Hindu Dharma: perform your rituals during your life time; Step 4. To The Glory and Abuses, New Delhi: Orient Paperbacks, give you happiness in life; Step 5. To make your good 1978, 10f. animals grow in strength and in numbers; Step 6. 18 See A. A: The Gift of a Bride: Sociological Impli- To make all the seasons beneficial to you.; Step 7. To cations of the Dowry System in Goa, Leuven: Dissertation ensure that the sacrifices to the holy fire will give you K.U.Leuven, 1978, 10. success in your life. 19 See N. R: “Dowry Victims: A Curse in Society”, in: 28 Tali is also called mangalsutra by Hindu custom. It is an Impact 14 (1979), 384-385, 384. ornament worn around the neck as the sign of marital 20 S. J. T: “Dowry and Bride Wealth, and the Prop- fidelity. See P. T: Christians and Christianity in erty Rights of Women in South Asia”, in: J. G/ India and Pakistan: A General Survey of the Progress of S.J. T (eds.): Bride Wealth and Dowry, Cam- Christianity in India from the Apostolic Times to the bridge: Cambridge University Press, 1973, 61. Present day, London: Allen and Unwin, 1954, 234.

67 INTAMS review 12 (2006) magical element in it. The purpose of the system While there was no formal exchange of consent seems to be to impart a lesson to the newly mar- before the priest and two witnesses, the entire ried couple on the importance of moderating sex ceremony was a reminder of the fact that con- for a higher purpose in life. Finally, there is the sent is an essential property of marriage. The Caturtha-karma, consummation of marriage on entire congregation witnessed the ceremony and the fourth day, with various rites and invocations. hence there was no need for formal witnesses. In practice, the early Christians had two forms of 2.2. Christian Marriage Rites in India marriage: an ordinary form and an extraordinary form. The marriage that was celebrated in the It has been said that the early Christian commu- presence of the priest or catechist with the solem- nity in India was “Hindu in social life, Christian nisation of rituals was called the ordinary form. in religion and Catholic in worship”. Christians in It incorporated many local customs. With regard India retained many Hindu customs, but distin- to the extraordinary form of marriage, the parties guished themselves from the rest of the population got married according to the custom prevailing in by certain characteristics such as: a new place of the country in the absence of a priest. The groom worship (church and not temple), a ceremony of tied tali around the bride’s neck to symbolise her initiation (baptism), other ceremonies marking total surrender.31 Saptapadi was for the Hindus the different stages of life (sacraments), Sunday the most important ceremony essential for the worship and a new set of concepts taken from the completion of the marriage, whereas for Christians Bible. Like their Hindu counterparts, early Indian tying the tali was important.32 This appears to Christians were very attentive to their religious have been the situation on the eve of the Por- duties. While their social customs did not differ tuguese arrival in India. from those of the Hindus, Christian marriage rites When Vasco da Gama landed in 1498 and the were insisted upon although they could not always Portuguese subsequently captured Goa in 1510, the be enforced. While complying with the Church official ecclesiastical discipline consisted of a mix- requirements for marriage, Indian Christians did ture of Eastern Church law and local customary not abandon the practices common among their laws. However, the synod of Diamper in 1559 neighbours, such as fixing auspicious days, verifying condemned the customary practices prevalent the horoscope, consulting the priest, ritual baths, among native Christians, forced the Syrian-rite child and arranged marriages.29 Indians to abandon their canonical discipline, The official ecclesiastical discipline in India and had all existing liturgical books burned.33 before the arrival of the Portuguese was deter- Henceforth the Latin rite liturgy was the only mined by the prelates from Seleucia. It must, accepted form of worship in the country, and therefore, have been Eastern in origin.30 By at along with it came the Tridentine discipline least the fourth century, a well-defined form of cel- regarding marriage. The Catholic hierarchy was ebration of marriage existed in the Eastern Church very keen to have the canonical form observed by in India. were to be celebrated before all Catholics, while most of the people wanted to a priest, who assisted at the nuptial blessings and retain the traditional customary form of mar- coronation. It is not certain to what extent the riage. Gradually, local customs gave way to an early Christians followed non-Christian customs. alien custom that not only failed to recognise There is no reference to saptapadi in the early native traditions but actively destroyed them. Christian marriage rite. The priest blessed the tali and the groom tied the tali around the neck of 2.3. Discerning Common Ground the bride. This was the important part of the mar- riage celebration. Garlanding and other ceremonies Marriage in India is a religious matter for both accompanied the rites, and a procession was held. Hindus and Christians. Among Hindus it is

68 A. G. Anasthas religious not in the sense of a sign that confers may be strange to Catholics, but it is not super- a specific grace, but rather as a ritual event asso- stitious in any way. It is an invocation to the gods ciated with one’s life stages (samskaras) that help to bless the groom with long life, progeny and purify the individual and progressively lead to prosperity. Christians likewise emphasise liberation (moksa). The ordinary means of sal- procreation and the education of the children. vation for Christians are the sacraments, which Thus we can see that Hindus and Christians are various “signs” and “symbols” of the Church. share similar sentiments regarding the nature By virtue of their divine institution, the sacra- and purpose of marriage. ments, when received with proper disposition, With regard to the pre-marriage ritual, the confer the divine grace that they symbolise. But kanyadana treats the daughter as if she were her if we take the concept of sacrament not in this father’s possession. Thus the practice goes against restricted sense but speak in a more general the notion of her free choice of the bond of sense of “natural” sacraments, we can say that sacraments are the ordinary means by which  God leads all human beings on earth towards 29 See J. M : “The Celebration of Catholic Mar- riages in India”, in: Studia Canonica 77 (1983), 394-401, himself. For example, Raimundo Panikkar argues 395. that no true sacrament is magical. Thus the effi- 30 See E. T: Eastern Christianity in India: A His- cacy of the Christian sacraments does not reside tory of the Syro-Malabar Church from the Earliest Time to the Present day, London: Longmans, 1957, 163. in themselves, as isolated elements or actions, but 31 See J. M: “The Celebration of Catholic Mar- depends on the action of Christ within them, riages in India”, 396f. the cause of grace. One may be assured that the 32 Among Tamil Catholics, the marriage customs that pre- vailed among the caste Hindus existed up to the 17th cen- same efficacy is conferred upon all other sacra- tury. A Tamil manuscript, Maranacacanam, details this. ments. Yet Christ may well be active in the This prescribed that upon returning from the church, human being who receives any sacrament, the sister of the bride was to put a silver ring on the whether Christian or not. With regard to Hin- groom’s toe. Rice was thrown on the spouses. After this, the gifting of the bride (kanyadana) was to take place, fol- duism, sacraments do not refer exclusively to lowed by the tying of the tali, which has been respect- the rites of passage (samskaras), which have been fully touched by all present. As the couple went around losing momentum in modern Hinduism, but an altar made for the purpose with joined hands (pray- ing), the people joined in singing and prayer. The cere- also to other means, signs and symbols, e.g. the mony followed the solemn entrance into the house and almost universally accepted customs such as the exchange of gifts, the garlanding, the parental bless- bathing in the sacred river.34 Thus, according ing and procession. The ceremony concluded with the cou- ple entering the wedding chamber. See Y. A. L: to Panikkar, in the general sense Hindu marriage “The Ritual of Tamil Marriage”, 82. could be considered as a sacrament. 33 J. M: “The Celebration of Catholic Marriages The main rites like panigrahana (grasping of in India”, 398. In Goa many were converted at gun- point, and those who showed reluctance had to flee. hand) do not go against any Catholic marriage The Portuguese persecuted not only the Hindus and values. Instead, the latter simply suggests living Muslims but the old Christians as well. Missionary colo- together, thereby stressing the value of perma- nialism reached its apex in 1560 with the establishment of the Inquisition in Goa. By the second half of the six- nency in marriage and the long-term commit- teenth century, the Portuguese upset the old Syrian ment of the partners. Asmarohana shows the Church in Travancore by endeavouring to Romanise it. firmness of the marital bond. In most places in These Christians as well as the new converts were west- India, this ceremony of stepping on the stone ernised in manners, dress and food, even to the point of accepting Portuguese names and way of life. is done by both the bride and the groom, to 34 See R. P: The Unknown Christ of Hindus: show the firmness of their bond and their Towards an Ecumenical Christophany, London: Darton, promise of fidelity. This idea of fidelity is the 1981, 84f. 35 FC 18 says that the first task of the family is “to live 35 “first task” in Christian marriage as well. The with fidelity the reality of communion in a constant ceremony of lajahoma (offering roasted grain) effort to develop an authentic community of persons”.

69 INTAMS review 12 (2006) conjugal love. It is against the dignity of woman, 3. Towards an Inculturated Marriage Rite and hence objectionable from the Christian as well as from the humanistic point of view, and Indian writers have welcomed the principle of thus difficult to adapt. Traditional Hindu cul- inculturation wholeheartedly, insisting that it tural values affect the status of women, reduc- must be more than merely borrowing a few local ing their dignity; however, criticisms and the customs or making some superficial adaptations; reform of Christian missionaries and the con- rather, it must infuse the whole of Christian life, temporary teachings of the Church have led to so that the latter is better suited to the particu- changes in this attitude. Some mantras do need larities of each culture. A real indigenisation of revision in light of the modern understanding life in general, and of marriage and family cus- of the dignity and equality of women. On the toms in particular, has occurred among the other hand, daksina or the gift to the groom as “Thomas Christians” of India, mostly at the well as the bride has developed into daheja, or unconscious level rather than as an effect of schol- dowry, which has become the bane of Indian arly analysis or by imposition. Perhaps the most society. The other accessory rites like bathing serious modern efforts to understand and imple- of the bride before marriage, mandhuparka (wel- ment the inculturation process have been within coming the bridegroom), homas (sacrifices) and the context of tribal India. J. Fonseca argues that ahutis (oblations) do not present problems for the vivaha samskara embodies significant rituals adaptation to an inculturated ceremony. Unlike that enrich Hindu marriage as a holistic institu- the main marriage rites, however, some of the tion that gives unity and integrity to the society. post-marriage rituals have magical connotations. He stresses the religious aspect of this kind of For example, tri-ratra-vrata, the three nights of marriage, since the rites and formulas initiate a sexual abstinence after marriage, and caturtha- way of life based on the spiritual bond between karma, consummation of marriage on the fourth the spouses, nurtured by sacrificial rites and by day with various rites and invocations, seem to personal devotion to each other and the family.37 have magical elements. However, there is scarcely Yet this integration of a cultural heritage into anything inherently superstitious in these cere- Christian life and worship has not yet progressed monies. very far: J. Fonseca notes that “it is sad to notice Catholics holds the exchange of consent that liturgical celebration of marriage in India between the spouses to be the indispensable ele- has integrated very few of the meaningful ritu- ment that makes the marriage. If consent is lack- als and customs of the regions, although the new ing there is no marriage.36 For Hindus, the rite rite gives so much freedom to the Conferences of of saptapadi plays the same role. Whatever else Bishops”.38 may be left out, if saptapadi is ignored the Hin- dus will certainly feel that the marriage is incom- 3.1. The Challenges of Inculturation plete and that consent has not been exchanged properly. As for the tali, it has been adopted as The task of inculturation requires genuine con- part of the Christian marriage ceremony, as has textualisation of the sacraments, far beyond a the exchange of garlands by the spouses during mere translation of Western categories into Indian the Mass. Recently, lighting the traditional Indian terminology or the appropriation of certain tra- lamp (kuthuvillaku) immediately after the ditional practices into selective areas of Christian exchange of the consent of the couples has been life. To achieve true inculturation, we need to introduced in many church wedding ceremonies. analyse and look at the sacramental models that Undoubtedly the religious similarities are grad- Hinduism offers, of which vivaha is one, which ually moving towards mutual integration and lead people to God and by which they receive adaptation. the mystery that paves the way for a good and

70 A. G. Anasthas moral life. By using a sacramental sign that invites The good news of the Word made flesh is the the Hindu partners to share and respond to the basis for the practical norms of inculturation. revelation which is at the origin of their religion, Inculturation is a dynamic process that moves they express personal surrender in faith and wor- from the gospel to the heart of each people and ship. There can also be very similar patterns of community, through the mediation of language meaning in the basic Christian and non-Christ- and symbols that are accessible to and accepted ian religious symbols. by the Church. The Catholic Church has adopted Some people consider that for the incultura- several traditional Indian wedding rituals, such tion of Christianity, one must turn to the alter- as the “engagement ring” which was the pledge of natives India offers to the sanskritic tradition, in marriage, the joining of the bride’s and bride- order to express the richness of biblical inspira- groom’s right hand, the garlanding – though orig- tion. The merits of tribal culture have already inally this was opposed as a superstitious sign, it been pointed out. So far, non-sanskritic tradi- gradually found acceptance among Christians and tions have been dismissed as superstitious or became an integral part of the marriage ceremony. belonging to the lower classes. However, real hope Thus, it is important to realise that some of the of arriving at a synthesis that celebrates life while ceremonies that today form part of our traditional also submitting to the divine, may come from a Christian marriage themselves had their roots in study of these sources.39 Another question being pagan practices and ceremonies of the past. The raised is whether the adaptation of these traditional Church adapted these ceremonies and gave them Hindu rituals is “sanskritisation” or incultura- new significance. A report issued by the National tion. Whatever the answer, we need to start some- Biblical, Catechetical and Liturgical Centre where: it is not necessary to have a uniform rite (NBCLC) seminar on sharing worship41 stated for all of India, since India is a conglomeration that certain words or gestures that may appear of different cultures. Thus, an inculturated rite magical can be understood by entering into the may well need to be modified by local bishops in worldview of the other.42 It also notes that many light of their particular contexts. local efforts have been stifled in the Indian Church. Catholic theology has traditionally referred The Church has to rediscover the roots of its iden- to sacraments as channels of grace. It is now tity by entering into radically new relationships.43 more common to describe sacraments as actions of the Church in which Christ and the Spirit 36 See Catechism of the Catholic Church, 1625.  are operative. Since the sacraments are related 37 See J. A. F : Marriage in India in a Christian Perspective, 244. to the reality of the local Church, theology must 38 Ibid. 245. See also D. S. A: Theology and advert to the fact that communities celebrate Spirituality of Laity in Proceedings of the First Interna- them in a diversity of cultures, with liturgies tional Congress of the Family in Asia and Australia, Madras: Asian Educational Services, 1983, 211. that incorporate the cultures and languages 39 See J. A. F: Marriage in India in a Christian Per- of different peoples. The process of adaptation spective, 248. and inculturation is a reminder that theologi- 40 See D. N. P: Sacrament: The Languages of God’s Giving, New York: Herder & Herder, 1999, 1. cal explanation and liturgical forms are closely 41 The Interdisciplinary Research Seminar on Sharing Wor- related. Theology has to be about celebration, ship (Communicatio in Sacris) convened at the NBCLC, not simply in the sense that it teaches how to Bangalore, from 20 to 25 January 1988, recognises the task celebrate, or what goes on in the soul when entrusted to them by the CBCI Commission for Chris- tian Life as an opportunity to render a service which is sacraments are celebrated, but in the sense that of the greatest importance for the local and universal theology itself is rooted in the practice of cele- Church. bration. A living celebration is an interpreta- 42 NBCLC Research Seminar, Final Statement of the Sem- inar, in: P. P (ed.): Sharing Worship: Com- tion of a tradition, and theology is an inter- municatio in sacris, Bangalore: NBCLC, 1988, 798. pretation of celebration.40 43 See ibid. 788.

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Following the idea of cultural adaptation as devel- doing violence to the culture and to the reli- oped in Ad gentes, the Church must implant gions.”44 The document of the sixth colloquium itself among all peoples, just as Christ by his of Indian bishops and theologians states that in incarnation committed himself to the particular India, the evolution of cultures is intrinsically social and cultural circumstances of the people related to religious experiences and expressions. among whom he lived. The council text goes The diversity of religions, like the plurality of on to state that “in order to achieve this per- cultures, is God’s gift to our country. The docu- spective, the local Christian communities must ment goes on to say that “when we open ourselves be deeply rooted in the cultural context of her in dialogue to others, we open ourselves to God; religious people and gladly sanctify its cultural we listen to God’s dialogue with humanity; we riches” (AG 10f.). thus make God in our midst”. It stresses that in In forming an inculturated liturgy, the church India we need to draw inspiration from the coun- has no wish to impose a rigid uniformity in mat- try’s mystical and ascetical traditions, from the ters that do not affect the faith and the good of ashramic heritage and the popular devotional the whole community. Rather, the Church reflects forms, in order to give shape to an inculturated and fosters the spiritual gifts of the various tra- theology and spirituality. We need to listen to ditions and peoples. Article 77 of Sacrosanctum what the Spirit is telling the Church through the concilium affirms that the competent territorial ambivalent signs of the times, namely, that we ecclesiastical authority “is free to draw up its own need to discover the similarities in meaning rite suited to the usage of place and people”. between Christian and Hindus marriage rituals Often the wedding liturgy is the one that calls for in order to live more authentically inculturated the greatest degree of adaptation, and each Epis- Christian lives.45 copal Conference thus has the “faculty to pre- Correspondingly, Agnelo Gracias criticises the pare its own marriage rite”. It is essential that fact that many pastors turn a blind eye to the cur- such a rite clearly brings out the Christian mean- rent pastoral situation of a double celebration – ing of marriage, emphasises the grace of the sacra- in the Church as well as in a place sacred to other ment, and underlines the duties of the spouses. religious traditions. He suggests that the Catholic Sacrosanctum concilium takes a first step towards Bishops’ Conference of India propose general the adaptation process and states that in mission guidelines for an incultured rite, and that the local lands, where radical adaptation is required for bishops, with the help of competent people who divine worship in order to take into considera- are well versed in the liturgical tradition of the tion elements from traditions and cultures of var- Roman rite and experts in local culture, should ious groups, the regional bishop’s conference is elaborate an inculturated ceremony for their local expected to submit the proposed adaptation to the regions. What is essential to marriage from the Holy See for approbation (SC 40). Catholic point of view is the element of “con- Thus, an inculturated ceremony for interreli- sent”. This could certainly be expressed in various gious marriages is an urgent need. If one truly ways. The rite would have to bring out the true reads the signs of the times, it becomes evident meaning of this “consent” as the gift of oneself that the theological wheel of inculturated cere- for life and procreation.46 mony needs to move forward, to allow Chris- Other alternatives are, according to the tians in interreligious marriages to live the NBCLC Research Seminar, to confirm the prac- Christian life and witness in a pluralistic society. tice – now unofficially recognised and used – of J. Ratzinger remarked that “Indian culture, which using the tribal marriage rite in some places. is very much interwoven with Indian religions, Where there is a traditional Catholic congrega- and breathing their spirit, cannot be transplanted tion, introducing a Hindu rite of marriage is into Christianity, lock stock and barrel without difficult. One of the members of the research

72 A. G. Anasthas seminar noted that on a trial basis he has already 3.2. Critical Review of A. Lobo Gajiwala’s included saptapadi in the present rite, in such a Marriage Ceremony way that it expresses explicit consent. However, the report states that where there is shuddhi, or For our evaluation we have selected a model cer- if parivathan (renouncing of Catholic faith) is emony with inculturated rituals that has been demanded, these Hindu rites should not be suggested by Astrid Lobo Gajiwala.52 We see this accepted. Furthermore, the seminar members ceremony as containing new elements, when suggested that on the one hand we need to train compared to the interreligious rite given in the ourselves to understand the Indian religious sym- official marriage rite book in India.53 The liturgy bols better, and on the other hand certain crite- is structured as follows: ria are to be developed to avoid taking undue Welcoming Ceremony liberties.47 Introduction and Lamp Lighting Inculturation can never be said to be com- The Word plete. There are two reasons for this: first, culture The Nuptial Rite itself is not static but a dynamic reality,48 and Blessing and Exchange of Rings and Mangal Sutra therefore inculturation calls for a continuous dia- Nuptial Blessing logue between faith and culture.49 The changes The Nuptials that take place in the local culture continue to The Thanksgiving Mass challenge the Church and call for new responses. A Penitential Prayer Secondly, every Church is embedded in a cul- A Divine ture that is complex, and its exploration and Liturgy of the Word assimilation can hardly ever be said to have Offertory Gifts and Prayers reached its fulfilment.50 There are precedents in the spontaneous adoption of the Greek, Roman  and Germanic rites, which gradually took on a 44 J. R : Christ, Faith and the Challenge of Cul- tures, FABC Papers No. 78, 1993, 2. Christian meaning. However, after centuries of 45 Inherited Traditions of Faith and Inculturation (Sixth Col- alienation, the acceptance of Hindu or other rites loquium of Bishops and Theologians, 14-17, March 2000), by the Catholic Church will necessarily call for Bangalore: NBCLC, 2000, 450-455, here 454. 46 SEE A. G: “A Mixed Marriage Rite?”, in: Awak- a more careful, reflective process, to ensure that ening Faith 11/1 (1998), 11f. there is nothing in them contrary to Christian 47 NBCLC Seminar Discipline Workshops Reports faith and morals.51 (Group 5), Liturgy: Church Law and Communicatio in Sacris, in: P. P (ed.): Sharing Worship, We can therefore say that an inculturated cer- 753f. emony for interreligious marriage for a particu- 48 See A. A. R C: What is so New about Incul- lar Church is in the making. A Church that does turation? Working Papers on Living Faith and Cultures, 5, Rome, 1984, 10. not involve itself in the process of dialogue with 49 See A. S: Towards a Theology of Inculturation, culture will ultimately alienate itself from that cul- London: Geoffrey Chapman, 1992, 11. ture and become a stranger to it. Can the Church 50 See A. A. R C: What is so New about Incul- turation, 10. in India devise a rite for interreligious marriage 51 See S. A (ed.): Responding to Communalism: that is acceptable to all parties and flexible enough The Task of Religions and Theology, Anand: Gujarat to allow adaptations? In the multicultural con- Sahitya Prakash, 1991, 204f.   text of India, it is impossible to devise a single 52 See A. L G : “My Wedding was not Just ‘Rite’”, in: God’s Image, 1990, 11-15. common ceremony that could embrace the innu- 53 In Tamil Nadu the revised form of marriage with a merable diversities. Hence, only general princi- non-Christian was introduced in 1988 by the NBCLC. ples and guidelines can be given and practical This follows the same rite as the one used for Catholic marriage ceremony. Only the text is shortened. See details must be left to the discretion of the local NBCLC: Sacramental Rites (in Tamil), Thindivanam, ordinary of each region. 1988, 265-267.

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Sign of Peace on the meaning of the Eucharist for the non- Communion Catholics. The choir sang another song by Tagore, The Signing of the Register “Lord, you have touched my heart”. Finally they registered their marriage. This order was followed in the wedding of Astrid By way of evaluation, we want to raise the and her husband Kalpesh. The rite began with the following issues. First, the Indian manner of wel- greeting of the wedding guests at the church. coming the couples and the guests by handing This was done by representatives of the Catholic over roses and lighting the lamp with the singing community, who handed over “rose flowers” in of is a good way to begin. Secondly, instead the Indian sign of welcome. The couple then of taking a reading from Kahlil Gibran, why not moved to the altar, to light a huge brass diya. choose a reading from the Hindu scriptures that This was chosen because of its divine significance speaks of the marital love of the couple? Fur- to both communities present. As they lit a lamp, thermore, the thanksgiving Mass celebrated before the choir sang bhajan to praise God. or after the marriage rite often becomes a mean- A reading was taken from Kahlil Gibran’s ingless ritual to a large section of the participants. The Prophet. It spoke of true communion in Hence we disagree with Astrid’s proposal of cel- marriage, one that recognises and encourages ebrating the Mass either before or after a marriage the uniqueness of each partner, “even as the ceremony with the non-Christian partner. It may strings of the lute are alone they quiver with humiliate the non-Catholic partner to be denied the same music”. The response to the reading was the Eucharist. Rather, it would be better for the the well-known hymn by Rabindranath Tagore, Mass to be held separately from the marriage ser- “there are numerous strings to your lute, let me vice.54 Thirdly, the exchange of rings and especially add my own among them”. This is used by both the tying of the mangalsutra or tali represent the Hindus and Christians. Then there was a short local custom of the exchange of garlands, which homily, which explained the significance of the might add more meaning in the Indian context. marriage vows and spoke of the wedding ser- However, this marriage ceremony does not inte- vice as an expression of the love and joy unit- grate some of the main Indian marriage rites, ing the families gathered there. Both Astrid and such as the saptapadi, which is especially impor- Kalpesh took the traditional marriage vows and tant to traditional Hindus. exchanged rings. Then Astrid was given a blessed Inculturation is clearly an ongoing process, mangalsutra which her husband placed around which needs to be continuously reshaped and her neck. redeveloped. Unfortunately, Astrid’s marriage The Eucharistic celebration was part of this cer- ceremony does not fulfil all expectations of an emony. During the Mass Kalpesh read the pen- inculturated marriage ceremony for the follow- itential prayer, which was taken from the Bha- ing reasons: this ceremony would not satisfy the gavad Gita. The first reading from 1 Jn 4,7-12 Hindu participants because it fails to include was followed by the gospel reading (Jn 15,9-7). The one of the essential Hindu rites, the saptapadi. offertory procession was made up of members of Hindu participants may feel uncomfortable in both families and mutual friends. For the offer- the Catholic Church, since they are unfamiliar tory gifts, they chose typically Indian symbols with its ceremonies. For this reason, it might (coconut, oil, kumkum, rice, flowers and ladoos). be better to have the ceremony in the hall where These were decorated in traditional style. The the reception will follow, so that both parties ladoos were distributed at the end of the Mass as may be freely involved in the ceremony and cel- prasad. At the sign of peace they exchanged peace ebration. The official witness of the Church with members of both families. During Holy would be present, thereby ensuring the canon- Communion, the commentator said a few words ical form of marriage.

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Moreover, though the marriage ceremony has cannot lie in resorting to a dual ceremony. Our integrated the essential Catholic marriage rites, investigation has shown that it is not easy to for- yet it will not satisfy the Catholic participants mulate a common marriage rite immediately, because of their attachment to tradition. We find since inculturation is not a single goal but a con- the ceremony valuable for providing an open- tinuous process. Any endeavour of this nature ing to an inculturated marriage ceremony for requires a great deal of reflection and under- interreligious marriages, yet with appropriate standing. Becoming aware of the issue is a good modification and changes, Astrid’s model cere- start, but we need to continue the good work mony would be more meaningful and relevant in order to bring hope and solace to interreli- to the Indian context. gious couples in India. The solution to the problem of the vacuum experienced by the Hindu partner in the marriage ceremony (because of the absence of saptapadi) 54 See also A. G: “A Mixed Marriage Rite?”, 11f.

● Summary Inculturating the Marriage Rite: Wedding Ceremonies of Interreligious Marriage in India

Marriage in India is a sacred cer- inculturated ceremony in inter- Fr. Albert George Anasthas, emony for both Hindus and religious marriages. By means of from the diocese of Kottar, Christians. Indissolubility and a theological investigation, we the State of Tamil Nadu, procreation are properties highly come to realise that it is not easy , is at present esteemed by both religions. Most to formulate a marriage rite that doing his doctorate in Theol- Hindu partners and their families will satisfy both Catholics and ogy at the Catholic Univer- are not satisfied with the way the Hindus. Since inculturation is sity, Leuven, Belgium. His marriage ceremony is conducted not an end but a continuous major publication is Erum in the Catholic Church. Hindus process, any endeavour of this Sudum: Reflections on Social believe that saptapadi (circling nature demands a lot of reflec- Issues in India (in Tamil), Din- the sacred fire) is the most impor- tion and understanding. Never- dugal: Vaiharai Publication, tant ceremony and is essential for theless, an opening can be made 1998. His most recent article the completion of marriage. by integrating key elements such is “Theological Reflections on Hence, they opt for a Hindu as the saptapadi into the marriage Eucharistic Sharing in Inter- marriage ceremony immediately ceremony. Becoming aware of Church Marriages”, in: Ques- after the Catholic marriage cere- this problem is a good start; now tions Liturgiques/Studies in mony. However, this double reli- we need to continue the good Liturgy 86 (2005), 36-56. gious marriage ceremony in inter- work in order to bring hope and religious marriages gives rise to solace to interreligious couples in many pastoral concerns. There is the Catholic Church. therefore an urgent need for an

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