Report: how can the Church address the problem of polygamy?

The 26-page report, with official versions in English, French, and Portuguese, examines the situation of "aspirants to baptism living in a situation of polygamy." It notes that in Africa, this practice almost exclusively involves polygyny: a family structure where one man has multiple wives. The law currently permits polygamy in 30 African countries. It’s also legal in 20 Asian nations, mainly those with large Islamic populations.

The report brings historical and anthropological context to this phenomenon. It explains that in most African societies, "only the first wife holds the status of wife." However, this reality has shifted in predominantly Islamic regions. The document also highlights the political and social role of polygamy. Traditionally, it helps secure a large lineage, build alliances, or assert power. Sometimes, it provides protection for a deceased relative's wife and children.

Also, the authors point out that polygamy isn't exclusive to Africa. They note the rise of "polyamory" and other "postmodern" forms of polygamy. Even so, the practice remains most visible on the African continent.

SECAM notes that polygamy has lost credibility in Africa in recent years. This stems largely from evangelization, along with the rise of feminism. Additionally, medical progress has lowered infant mortality rates. "Yet today, it remains alive and well," the African experts state. They observe that people often "veil" polygamy as multiple cohabiting partnerships. The authors also emphasize that the arrangement sometimes suits women. This happens in societies where "divorce is seen as a disaster."

The commission then looks at the existence of polygamy in the Old Testament. It spans from Abraham to Solomon, who famously had "700 wives and 300 concubines." However, the document shows how sacred texts, particularly the prophets, ultimately "exalt" monogamy. Therefore, the experts believe God acts with "pedagogy." He gently guides polygamous humanity to discover the true value of monogamy. This ideal fully emerges in the New Testament.

Jesus "reminds us that marriage, as willed by God, is monogamous," they note. He says that spouses "will become one flesh." St. Paul later confirms this teaching in his epistles. The Christian theology of marriage rests squarely on these foundations. It focuses heavily on both biological and spiritual fruitfulness. Consequently, this theology naturally clashes with the phenomenon of polygamy in Africa.

This reality strongly confronted the early missionaries in Africa. For them, "Christianization and Westernization went almost hand in hand," the document notes. This mindset explains why they actively fought against polygamy. However, they didn't focus on accompanying those who actually practiced it.

A turning point finally occurred during the pontificate of Pope Paul VI. This shift became evident during his trip to Uganda in 1969, when the Italian pontiff emphasized the possibility of a distinctly African Catholicism. This milestone also coincided with the launch of SECAM.

SECAM went on to study the issue extensively. The organization brought it up to Rome on several occasions. They notably raised it during the Synods on the Family in 2014 and 2015. Then, they discussed it again during the Synods on Synodality in 2023 and 2024. These recent assemblies placed a much stronger emphasis on pastoral accompaniment.

SECAM notes four types of accompaniment currently in practice. The first encourages the man to choose his first or favorite wife at baptism. Several dioceses actively use this approach today. However, it requires the community to care for the abandoned wives and their children.

The second method grants the status of "permanent catechumen." This integrates spouses into the Church without baptizing them or granting access to sacraments. Yet, it allows them to stay with their partners while encouraging the baptism of their children.

The third approach involves baptizing the woman. The Church considers them “‘victims’ of a polygamous relationship” in the case when the husband takes more wives without the first wife’s consent. Such women are able to receive baptism and are “integrated into the Christian community, even if living with a pagan husband.” They have the “mission of living according to the faith in an unconverted family environment.”

Finally, the last scenario addresses "veiled polygamy." In these cases, individuals engage in multiple free relationships without formal marriage. This widespread situation "is harmful to society and the Church," the document notes. The authors clarify this remains true "even if it does not pose a doctrinal problem." However, it presents a serious challenge for single mothers. Both society and the Christian community often “frown upon” these isolated women.

Evaluating these various practices, the document offers a firm conclusion. It states, "baptizing a polygamist who will continue to remain so would give every appearance of legitimizing this irregularity." Therefore, SECAM stresses the importance of guiding individuals toward "the choice to abandon polygamy."

Pastors must ensure that polygamists are "thoroughly prepared." They need help breaking free from "cultural constraints" that push them to take multiple partners. The text firmly clarifies the Church's stance. "The Church will not baptize a polygamist on the basis of a promise or who will continue to be so, even after receiving this sacrament," it specifies.

To make this transition possible, the report emphasizes the importance of educating the faithful. It also highlights the need to empower women within pastoral care. This is especially crucial for vulnerable widows. Families sometimes marry them off to a relative who already has a wife. The authors underscore a vital underlying factor. "Polygamy may be linked to the fragility of the woman’s moral and socio-economic situation," the report concludes.