Perceptions of polygamy and treatment of polygamous male converts: a Mozambican context

Abstract

Different treatment of polygamous male converts within Christendom, the existence of a first wife and non-defined stances in the absence of explicit local and worldwide Seventh-day Adventist Church policy pose a challenge in treating polygamous male converts. Moreover, varied perceptions among members about polygamy and polygamous wives’ legitimacy exacerbate the challenge in a country where 19.5% of married women live in polygamous relationships. Ascertaining which wife ought to remain and understanding members' and polygamous converts’ perceptions regarding wives’ legitimacy in polygamous marriages and polygamy concerning adultery, the sole biblically sanctioned reason for divorce, is the aim of the research. Answering these questions is crucial in the debate towards a framework to better disciple polygamous men. The researcher surveys the biblical treatment of first and subsequent wives, the roadmap to any course of action in missions. Also, a literature review, a survey of Pentateuch laws and a study of Abrahams, Jacob’s, Elkanah’s and royal polygamy aid in forming a holistic understanding of the phenomenon. Besides, 481 church members from Tete, Sofala, and Maputo responded to a questionnaire. A non-probabilistic, purposeful sample of four polygamous male converts share their perceptions of polygamy and polygamous converts’ treatment through an interview. The research concludes that, in contexts permissive of polygamy, none of a polygamous man’s wives commits adultery, and all are equally legitimate. Both the first wife and the non-defined stances violate no biblical principle, and neither infringes local legislation. Although the former stance is more prevalent among questionnaire respondents, interview participants base their choice on factors other than the chronological order of acquisition. Additionally, God’s treatment of polygamous wives and Ellen G. White’s dealing with unbiblical marriages demand a treatment that transcends chronological order. Such treatment calls for flexibility whenever the first wife’s stance is unfeasible, assessing and mitigating negative social and missional implications of any stance and follow an adequate cultural exegesis of polygamy in specific communities. Furthermore, this treatment requires effective education and training of church members and guidelines making the wife’s choice a results of a contextualized discipleship process.