Marriage and Faith: Polygamy Across Religion, Culture, and Law

This document explores the complex issue of polygamy, specifically polygyny (one man with multiple wives), examining its historical, cultural, legal, and religious dimensions, particularly within the context of African Christianity.

African Christian Churches and Polygamy: A Divergent Approach

African Indigenous Churches (AICs) present a unique stance on polygamy within African Christianity, often contrasting with other denominations.

AIC Integration and Leadership

Unlike many other Christian groups, AICs generally fully integrate polygamous men into all aspects of church life. These men are permitted to receive sacraments like Holy Communion and can even hold leadership positions such as pastors or prophets. Furthermore, AICs are notable for empowering women, encouraging their active involvement and leadership; many AICs were founded or co-founded by women.

Cultural Roots and Theological Debate

The acceptance of polygamy within AICs reflects its deep roots in many African societies, where it has long been viewed as a socially acceptable marriage form. Traditionally, proponents argue that having more wives leads to more children, which is seen as enhancing a family’s long-term survival and legacy—a belief rooted in the high cultural value placed on this tradition.

However, a theological debate persists among African Christian leaders. Some suggest that the emphasis on monogamy (one man, one woman) was an imposition by European missionaries, possibly tied to European family patterns. They advocate for an African resistance to certain European teachings, including this marital view, with some even linking opposition to large families to the promotion of homosexuality, which they believe Africa should also reject.

Influence on Acceptance

While some churches may restrict the roles of women or polygamous men, the AICs’ embrace of polygamists and their full participation significantly influences the church’s acceptance and support, especially in rural African regions where traditional customs remain highly valued.

Polygamy, derived from the Greek, refers broadly to marriage involving multiple partners. This part focuses on polygyny—one man having multiple wives—exploring its history, cultural function in Africa, and the theological debates surrounding it within Christianity.

Defining Polygamy and Its Historical Context

Polygamy is defined as a culturally accepted, socially approved, and legally recognized form of lasting marriage where a man simultaneously has multiple wives (Gaskiyane, 2000). While its specific meaning can vary, the core involves a man marrying more than one wife (Kahiga, 2007). Historically, polygamy has been prevalent, with biblical figures like David and Solomon being cited as examples (Shahzad, 2009).

Some African scholars contrast the formalized polygamy in Africa with what is termed “anonymous polygamy” (discreetly having multiple partners) or “successive polygamy” (divorce and remarriage) in the West (Kahiga, 2007).

Conflict with Western Christianity

Historically, European missionaries and the church often sought to abolish polygamy in Africa, deeming it incompatible with the Bible and natural law (Hillman, 1975; Maillu, 1988). The common rule of Western missionary Christianity was a rigid emphasis on monogamy (one man, one woman), often forcing conversion to require polygamists to renounce all but one wife. This policy was criticized for creating confusion, leading to divorce, and ignoring the well-being of the children and the divorced wives (Mugambi, 1989; Wunderink, 2009).

However, not all Christians held a uniform view:

• Some early Protestant reformers did not view polygamy as inherently against divine law (Hillman, 1975).
• The Anglican Church in West Africa and the Liberian Lutheran Church were more lenient, allowing polygamous men and their wives to receive baptism and Holy Communion (Hillman, 1975).
• In the 19th century, English Methodist missionary Bishop Colenso controversially tolerated existing polygamous marriages among converts in KwaZulu-Natal (Hillman, 1975).
• A 1967 Nairobi conference even urged Roman Catholic bishops to re-evaluate their policies (Hillman, 1975).

The Rise of African Indigenous Churches (AICs)

The strict policies of mission-initiated churches on monogamy “initially limited their impact” and “pushed believers toward new independent congregations” (Jenkins, 2010). African Indigenous Churches (AICs) became welcoming spaces for polygamists, as they are generally more inclusive and lenient regarding the practice (Hillman, 1975). AICs often prioritize addressing “unofficial polygamy” (extramarital affairs) over opposing “official polygamy,” contributing to their appeal.

Functions of Polygamy in the African Context

Polygamy serves several crucial, interconnected social and cultural functions in many traditional African settings:

Addressing Ill Health, Absence, and Incompatibility: A wife’s long-term illness or frequent absence for work could lead to the husband’s family encouraging a second marriage for companionship and help with caregiving (Maillu, 1988). Polygamy is also seen as a way to address sexual incompatibility, such as a wife’s lower sexual drive compared to her husband.

A Remedy for Infertility and Childlessness: In African marriages, procreation is considered a primary duty and a “medicine against death” (Mbiti, 1969). Since a marriage is viewed as incomplete without children, a wife’s infertility or the birth of only female children often served as a valid reason for a man to take a second wife to ensure the continuation of his lineage and clan standing (Yamani, 2008; Turaki, 1999). This was often seen as a compassionate solution to prevent divorce (Kimathi, 1994).

A Solution for Menopause: In some communities, women traditionally ceased sexual activity after menopause, signifying the end of their procreative and sexual role. A man could then take a younger wife to relieve his older wife of sexual obligations and ensure his own continued sexual relations (Kimathi, 1994).

A Solution During Pregnancy and Nursing: Many African cultures traditionally forbade sexual relations during a wife’s pregnancy and the lengthy nursing period (sometimes up to three years). Polygamy allowed the husband to avoid this long period of abstinence and reduce the risk of infidelity, sometimes even at the suggestion of the first wife (Kofon, 1992).

A Remedy Against Social Exclusion: Marriage is considered the “backbone of African society” (Kimathi, 1994), and single status often carries negative connotations and suspicion. Since women may outnumber men, polygamy offers every woman a chance to marry and conform to societal norms, preventing social isolation, as some women prefer being one of several wives over remaining single (Kathide, 2007).