A Christian Response To The Cultural – Theological Discussion On Inter-Clan Marriage In Uganda

Joseph Serwadda and Katikkiro Charles Peter Mayiga

By Emmanuel Mihiingo Kaija, Senior Pastor – Uganda Assemblies Of God

Abstract

This paper investigates the cultural-theological tension arising from the debate between Pastor Joseph Serwadda and Katikkiro Charles Peter Mayiga concerning the permissibility of inter-clan marriage among the Baganda people. By grounding its argument in biblical exegesis, African cultural anthropology, and African theological thought, this study argues that Scripture prohibits marriage based on biological kinship rather than culturally constructed clan affiliations. Using empirical data from Ugandan marriage patterns, the paper illustrates evolving practices influenced by Christian faith and urbanization. It offers pastoral recommendations designed to harmonize biblical fidelity with cultural sensitivity and calls for further interdisciplinary research to support gospel-centered cultural engagement. Through this, it seeks to contribute meaningfully to the discourse on Christian identity and inculturation in Africa.

1.Introduction

The public exchange in 2025 between Pastor Joseph Serwadda, a prominent Pentecostal leader, and Katikkiro Charles Peter Mayiga, the cultural prime minister of Buganda, illuminates a critical cultural-theological fault line in contemporary Uganda. At issue is the question: Should Baganda Christians strictly adhere to the traditional cultural prohibition against inter-clan marriage, rooted in the belief that clanmates are spiritual siblings, or does biblical teaching permit such marriages provided they respect Christian principles? This debate encapsulates a broader dilemma for African Christianity, where vibrant indigenous cultures and the transcendent claims of Scripture sometimes collide. On one side stands a commitment to honoring centuries-old cultural norms that affirm social cohesion, ancestral veneration, and collective identity. On the other, the biblical call to submit all traditions to the lordship of Christ and the authority of God’s revealed Word. The stakes are high, as the outcome influences personal identity, family unity, church cohesion, and social harmony. This paper seeks to provide a well-rounded, biblically sound response that acknowledges the value of culture but insists on the primacy of Scripture, arguing that inter-clan marriage is permissible when entered “in the Lord.” Such a position invites the church to engage culture with pastoral wisdom, fostering reconciliation and transformation without cultural erasure. By combining scriptural analysis, anthropological insights from scholars like John S. Mbiti and Sir Apollo Kagwa, theological reflection inspired by Emmanuel Katongole and Kwame Bediako, and sociological data from the Uganda Bureau of Statistics (UBOS), this study situates the debate within its full complexity, aiming to equip the Ugandan church with both conviction and compassion.

2.Methodology

The methodology of this study is interdisciplinary and qualitative, incorporating textual, cultural, and empirical analysis. The biblical texts—primarily Leviticus 18, 20; 1 Corinthians 7; and Romans 14—are examined through rigorous exegesis using the New Revised Standard Version (NRSV) to capture nuances of the original Hebrew and Greek. This theological lens is complemented by a review of anthropological literature on the Buganda clan system, notably Sir Apollo Kagwa’s detailed ethnographic account from The Customs of the Baganda (1934) and John S. Mbiti’s seminal African Religions and Philosophy (1969), which explore the symbolic and social dimensions of clan membership as “social theology.” Contemporary African theological perspectives are drawn from Emmanuel Katongole’s A Future for Africa (2005) and Kwame Bediako’s Theology and Identity (1992), both of which provide frameworks for navigating gospel and culture dialogue. Empirical data from the Uganda Bureau of Statistics (2021) on marriage trends offers demographic grounding, supplemented by unpublished data collected from Pentecostal churches in Kampala showing increased inter-clan marriages since 2010. This mixed-methods approach ensures that theological conclusions are informed by cultural realities and social dynamics, enhancing the relevance and applicability of the study.

3.Biblical Foundations: Kinship, Covenant, and Christian Liberty

The ethical contours of marriage in the Bible are unmistakably drawn around biological kinship, a principle clearly articulated in Leviticus 18:6–18, where God commands Israel to abstain from sexual relations with close blood relatives such as parents, siblings, aunts, uncles, and in-laws. This legal code functions as a safeguard of family sanctity and social order, reflecting divine concern for holiness and the prevention of incestuous unions, which the text explicitly condemns as “abominations” (Leviticus 18:26, NRSV). The specificity of these prohibitions reveals that the biblical ethic is fundamentally concerned with genetic relationships that carry inherent biological risks and moral hazards. Importantly, nowhere in the Mosaic Law or in the prophetic writings does God command the avoidance of marriage based on socio-cultural markers like clan affiliation, which lack genetic basis and serve primarily as social identity categories. This is a crucial hermeneutical insight when considering the Baganda clan system, where clanmates are regarded as siblings symbolically but are not biologically related.

The New Testament reinforces and expands this biblical foundation, shifting focus toward spiritual unity as the primary determinant of marital legitimacy. In 1 Corinthians 7:39, the Apostle Paul emphasizes that a widow “is free to marry whom she wishes, only in the Lord,” thereby highlighting faith as the binding criterion over ethnic or social identities. Paul’s letters repeatedly affirm that Christian identity transcends tribal and cultural boundaries (Galatians 3:28), inviting believers into a new kinship defined by shared faith in Christ rather than bloodline. Romans 14 adds a vital ethical dimension by underscoring the principle of Christian liberty exercised with love and for the edification of the community. Paul admonishes believers to “not cause your brother or sister to stumble” and to “pursue what makes for peace and mutual upbuilding” (Romans 14:13, 19, NRSV), indicating that freedom in Christ should never become a source of division or offense. This apostolic emphasis on love as the norm for Christian behavior directs the church to balance personal liberty with communal harmony.

Consequently, the biblical framework affirms that while incestuous relationships between biological relatives are unequivocally forbidden, cultural groupings such as clans, which are socially constructed and lack genetic ties, do not fall under such prohibitions. The exercise of Christian freedom regarding inter-clan marriage must thus be guided by love, respect, and concern for the conscience of others. This hermeneutic is supported by African Christian ethicists such as Kwame Bediako, who stresses the importance of interpreting African customs through the lens of Scripture, acknowledging cultural value without compromising gospel truths (Bediako, 1992, p. 64).

4.Cultural Anthropology: The Buganda Clan System and Social Theology

The Buganda clan system represents one of the most intricate and enduring social institutions in Uganda, comprising more than fifty clans each distinguished by unique totems, histories, and customary laws (Kagwa, 1934). Clan membership transcends simple lineage and functions as a profound social and spiritual identity marker. Clanmates, regarded as siblings irrespective of biological connection, adhere to strict social taboos, including prohibitions on marriage within the clan. This prohibition functions both as a preventative measure against incest and as a mechanism for reinforcing social cohesion, mutual accountability, and reverence for ancestral lineage. The cultural logic behind this prohibition is rooted in the belief that violating clan boundaries is tantamount to violating familial bonds and dishonoring the spirits of forebears.

Anthropologist John S. Mbiti conceptualizes this worldview as a form of “social theology,” in which religion and social life are inseparable and communally oriented. Mbiti’s famous aphorism, “I am because we are, and since we are, therefore I am,” encapsulates the profound interdependence that shapes African identity and moral reasoning (Mbiti, 1969, p. 108). In this framework, the individual cannot be disentangled from the community or ancestral heritage, and moral offenses are often interpreted through the lens of relational disruption. This contrasts sharply with Western individualism and invites the church to appreciate African communitarian values as a vital context for gospel engagement.

Nevertheless, African theologians like Emmanuel Katongole caution against uncritical acceptance of cultural traditions when they conflict with gospel truth. Katongole calls for a “pastoral imagination” that incarnates Christ’s love within culture, discerning what to affirm, reject, or transform (Katongole, 2005, p. 93). Lamin Sanneh’s theory of “translatability” also affirms that the gospel must be expressed in culturally intelligible forms while retaining its doctrinal integrity (Sanneh, 1989, p. 57). Applying these insights, the church in Buganda must respect the clan system’s cultural significance while also shepherding believers toward biblical freedom and unity in Christ.

5.Engaging Counterarguments: Theological and Cultural Considerations

Detractors of inter-clan marriage often invoke the spiritual reality of clan kinship, arguing that the clan system embodies a sacred relational order akin to biological family. From this perspective, marriage within one’s clan violates deeply held moral and spiritual taboos, threatening communal harmony and ancestral honor. Such arguments emphasize the ontological weight of clan membership and the social consequences of transgressing its boundaries, warning that ignoring these norms risks spiritual and social discord. This view finds resonance within many Baganda families and communities where clan exogamy is understood as a non-negotiable ethical imperative.

While this position merits serious cultural respect, it must be evaluated through a theological lens that recognizes the primacy of Scripture. The biblical witness unambiguously restricts marriage prohibitions to biological kinship, a distinction affirmed by Jesus in his challenge to human traditions that nullify God’s commands (Matthew 15:6). The New Testament’s emphasis on the unity of believers “in the Lord” (1 Corinthians 7:39) and the overriding command to love one another (John 13:34–35) places the locus of moral concern on spiritual relationship rather than cultural affiliation. Moreover, Pauline ethics in Romans 14 implore believers to prioritize peace and the building up of the community above strict adherence to cultural preferences.

Therefore, although the spiritual and social significance of clan membership is not to be dismissed lightly, it does not equate to the biological kinship that Scripture prohibits from intermarriage. The church is called to uphold biblical authority and guide believers to exercise their freedom responsibly, promoting both gospel faithfulness and cultural sensitivity. This theological balance helps prevent cultural syncretism while honoring African identity, fulfilling the apostolic call to be “in the world but not of the world” (John 17:14–16).

6.Empirical Context: Marriage Practices in Uganda

Empirical data from the Uganda Bureau of Statistics (2021) indicates that traditional clan exogamy remains widely observed in rural areas, where approximately 65% of marriages continue to honor cultural prohibitions on intra-clan unions. However, this statistic masks significant changes influenced by urbanization, education, and the growth of Christian communities, particularly Pentecostal churches in cities such as Kampala. Unpublished research conducted among urban congregations between 2010 and 2023 reveals a marked increase—estimated at 27%—in inter-clan marriages openly celebrated with church blessings and community recognition (Emmanuel, 2023). This shift reflects the transformative power of Christian faith to reshape cultural practices, while also illustrating the tensions that arise when traditional norms confront new theological understandings.

Moreover, case studies document the pastoral challenges faced by couples navigating familial resistance and community pressures due to their choice to marry within the same clan. These narratives underscore the necessity of equipping church leaders with theological clarity and pastoral tools to support believers caught between cultural loyalty and biblical obedience. Such data highlights the urgent need for ongoing education, dialogue, and culturally sensitive pastoral care to foster harmonious integration of faith and culture.

7.Theological Reflection and Pastoral Recommendations

In light of biblical teaching, cultural realities, and empirical trends, this paper affirms that the church must uphold Scripture’s clear distinction between biological and cultural kinship regarding marriage prohibitions. At the same time, it calls for a pastoral approach marked by humility, empathy, and engagement. Emmanuel Katongole’s concept of the “pastoral imagination” provides an apt model, urging church leaders to incarnate gospel love within cultural contexts, fostering transformation through relationship and dialogue rather than coercion or dismissal (Katongole, 2005, p. 104).

Practically, the church should implement comprehensive pre-marital counseling programs that address not only biblical doctrines of marriage but also cultural expectations, helping couples and families anticipate and navigate potential conflicts. Engaging clan elders and cultural custodians in open.