The audacity of African bishops in the face of polygamy

The African bishops gathered in Kigali for the 20th Plenary Assembly of the Synod of the Episcopal Conferences of Africa and Madagascar (SECAM). At the end they presented a draft entitled "The pastoral challenges of polygamy."which constitutes an important analysis of the cultural and legal reality in its continent.

This 29-page document does not evade the issue: it recognizes that polygamy continues as a deeply rooted and socially organized cultural practice that cannot and should not be ignored. Despite being a well-established custom, the African prelates propose not to renounce the doctrinal teaching, which reaffirms monogamy as a Christian ideal.

However, the bishops are aware that for many people monogamy is an ethical requirement that is difficult to achieve in the short term, so they propose a sincere pastoral accompaniment with those living in polygamous unions, both among already baptized Catholics and among those seeking to come closer to the faith.

The courage of these bishops lies in not yielding to cultural pressures or slipping into relativism. They do not seek to adapt to traditional practices, but to shed light from the Gospel on very delicate questions: "How can we pastorally welcome those who are already in polygamous unions?", "How can we promote Christian fidelity without alienating people?".

In contrast to the proposals of some Western bishops, who claim that morality must change because of supposed advances in the idea of the family (remarried divorcees, homosexual couples, etc.), the African bishops propose that the polygamous man can take a step towards monogamy by "choosing" the first or favorite wife. With her, a sacramental bond would be affirmed or constituted. At the same time, it is emphasized that this choice does not dissolve the demands of justice and care towards the other wives or towards the children born of these unions.

In case one is not willing to take this step, the second solution they give consists in recognizing the polygamist as a "permanent catechumen", that is, a faithful who is developing a catechumenal journey that does not lead directly to baptism, but grants an official document that recognizes him/her as a candidate for this sacrament, although for the moment he/she cannot access the sacraments due to previous marriage bonds. This formula would allow the polygamous family to baptize their children, participate in community life and give Christian witness, even without reaching full sacramental communion.

Personally, I deeply admire the courage of the African bishops and their consistency with the magisterium of the Church: they do not abandon neither the truth nor the people, they hold firm to doctrine and open spaces for growth and hope. They teach us that the Church does not renounce her mission of exhorting all people to conversion, nor does she confine herself exclusively to norms, but goes out to encounter, heal, instruct and accompany. In this witness lies today the prophetic strength of Africa in the universal Church.