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Kabwit Mbind Jean Desire 20 Université de Montréal Repenser la théologie du mariage africain. La célébration du mariage dit « chrétien », est-elle nécessaire en Afrique? Par Kabwit Mbind Jean-Désiré Institut d’études religieuses - Faculté des arts et des sciences Thèse présentée à la Faculté des études supérieures et postdoctorales en vue de l’obtention du grade de Philosophiae Doctor (Ph.D.) en théologie Août 2019 © Copyright Kabwit Mbind Jean-Désiré, 2019 Université de Montréal Institut d’Études religieuses Faculté des Arts et des Sciences Cette thèse intitulée Repenser la théologie du mariage en Afrique. La célébration du mariage dit « chrétien », est-elle nécessaire en Afrique ? Présentée par Jean-Désiré Kabwit Mbind a été évaluée par un jury composé des personnes suivantes Ignace Ndongala Maduku Président-rapporteur Denise Couture Directrice de recherche Solange Lefebvre Membre du jury Éleuthère Kumbu Ki Kumbu Examinateur externe Résumé Trois types de mariage (africain, civil, chrétien), trois célébrations (en famille, à la mairie, à l’Église), trois officiants différents (anciens des familles de futurs mariés, officier de l’État civil, prêtre), trois consentements (en famille, à la mairie, à l’Église), trois droits (coutumier, civil, canonique), deux registres (à la mairie, à l’Église), trois types de dépenses financières (en famille, à la mairie, à l’Église), trois enquêtes prénuptiales (en famille, à la mairie, à l’Église) pour une même personne baptisée catholique africaine pour être reconnue comme mariée par l’Église catholique. Cela semble trop demander pour une action réputée libre par excellence. La personne baptisée est exclue, temporairement ou définitivement, de l’accès aux autres sacrements ou de certains services paroissiaux, dès l’instant où elle célèbre le mariage africain, considéré comme un péché public et comme du concubinage, depuis le début de l’évangélisation de l’Afrique subsaharienne. Seule la célébration du mariage chrétien lui permet de se réconcilier avec Dieu et avec l’Église. Préoccupé par cette situation, l’épiscopat africain appela, au Synode de 1994, à des recherches approfondies, pouvant permettre d’éviter la superposition des trois types de mariage et émit le vœu d’en avoir qu’un. Jusqu’aujourd’hui, les solutions initiées n’y ont jamais remédié. Basées sur les conditions de fond et de forme, les célébrations du mariage religieux au Québec et du mariage africain en République démocratique du Congo produisent des effets civils. Notre étude s’en est inspirée pour proposer une compréhension du mariage fondée sur la théologie baptismale qui incorpore la personne à l’Église, la régénère en enfant de Dieu et la configure au Christ, par un caractère indélébile. Par ce caractère juridique baptismal, la célébration du mariage africain produirait des effets religieux, ce qui ne rendrait plus nécessaire la célébration du mariage dit « chrétien » pour des baptisés catholiques africains. Pour une mise en œuvre réussie de cette perspective, nous considérons indispensable la contribution du pouvoir civil. Mots-clés: baptême, consentement, dot, droit, Église catholique, mariage africain, mariage dit « chrétien », sacrement, synode, tametsi, théologie du mariage. i Abstract Three types of marriage (African, civil, Christian), three celebrations (in family, at the town hall, the Church), three different officiants (old of the families of future grooms, registrar, priest), three consents (in family, at the town hall, the Church), three rights (usual, civil, canonical), two registers (with the town hall, the Church), three types of financial expenditure (in family, with the town hall, the Church), three premarital investigations (in family, at the town hall, the Church) for the same African catholic person baptized to be recognized as married by Catholic church. That seems too much to require for an action considered free par excellence. The baptized person is excluded, temporarily or definitively, of the access to the other sacraments or certain parochial services, as of the moment when it celebrates the African marriage, considered a public sin and as cohabitation, since the beginning of the evangelization of sub-Saharan Africa. Only the celebration of the Christian marriage enables him to be reconciled with God and the Church. Worried by this situation, the African episcopate called, with the Synod of 1994, with deepened research, being able to allow to avoid the superposition of the three types of marriage and expressed the wish to have some that one. Until today, the initiated solutions never cured it. Based on the basic conditions and of form, the celebrations of the church wedding in Quebec and the African marriage in democratic Republic of Congo produce civil effects. Our study was inspired some to propose a comprehension of the marriage based on the baptismal theology which incorporates the person in the Church, regenerates it as a child of God and configures it with Christ, by an indelible character. By this baptismal character legal, the celebration of the African marriage would produce religious effects, which would not make necessary the celebration of the marriage says “Christian” for baptized catholic African. For an implementation successful of this prospect, we consider essential the contribution of the civil capacity. Key words : baptism, assent, dowry, right, Catholic Church, African marriage, marriage say “Christian”, sacrament, synod, tametsi, theology of the marriage. ii Table des matières Résumé ...................................................................................................................................... i Abstract .................................................................................................................................... ii Table des matières ................................................................................................................... iii Liste des sigles ........................................................................................................................ xi Liste des abréviations ............................................................................................................. xii Dédicace ................................................................................................................................ xiii Remerciements ...................................................................................................................... xiv Avant-propos ........................................................................................................................... xv Introduction générale ................................................................................................................ 1 Première partie : Mariage africain et mariage sacramentel ............................................. 25 I.0. Introduction de la première partie ..................................................................................... 26 Chapitre première : Conception et principales caractéristiques du mariage africain ... 31 1.0. Introduction ...................................................................................................................... 31 1.1. État des lieux du mariage en Afrique subsaharienne ....................................................... 31 1.2. Pierre d’achoppement ...................................................................................................... 33 1.3. État de la question ............................................................................................................ 34 1.3.1. Déclarations et citations magistérielles africaines .................................................. 34 1.3.2. Points de vue des théologiens et canonistes ............................................................ 38 1.4. Acception du vocable « mariage africain » ...................................................................... 42 1.4.1. Spécificité de l’anthropologie africaine .................................................................. 42 1.4.2. Vocable « mariage africain » .................................................................................. 44 1.4.3. Intégralité du vocable « mariage africain » ............................................................. 46 1.4.4. Mariage africain comme symbole ........................................................................... 47 1.5. Conception africaine du mariage ..................................................................................... 49 1.5.1. Spécificité du mariage africain ............................................................................... 49 1.5.2. Principales caractéristiques du mariage africain ..................................................... 51 1.5.2.1. Mariage africain : acte communautaire et social ....................................... 51 1.5.2.2. Mariage africain : alliance féconde des époux et des familles .................. 54 1.5.2.3. Mariage africain : processus dynamique et progressif .............................. 57 1.5.2.4. Mariage africain : réalité religieuse et sacrée ............................................ 59 iii 1.5.2.5. Mariage africain : nœud indissoluble ........................................................ 62 1.6. Principales étapes du mariage africain ............................................................................. 65 1.6.1. Pré-dot ou demande de la main .............................................................................. 65 1.6.2. Dot : nature et signification ...................................................................................
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