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1 in 6 face infertility; Catholic author urges faith-filled support #Catholic During this yearʼs National Infertility Awareness Week (NIAW), Leigh Fitzpatrick Snead, who personally carries the cross of infertility, spoke about the difficult topic with the hope of making others experiencing it feel less alone.NIAW runs from April 19–25, bringing attention to the high numbers of people — now 1 in 6 globally — who experience infertility at some point in their lives, according to the World Health Organization.Snead, a fellow at The Catholic Association, tackles the topic in her book “Infertile But Fruitful: Finding Fulfillment When You Canʼt Conceive.” Through her story and the stories of other women, she wrote the book to be “the voice of a friend who has been where you are now and made it through in one piece.”Snead said the book was “a chance for me to add to the growing conversation and awareness about infertility, especially among Catholics for whom in vitro fertilization (IVF) (the standard ‘cure’ for infertility) is not an option.” In an interview with EWTN News, Snead shared her perspective and offered encouragement and advice for couples navigating the grief of infertility.EWTN News: What might people not know about infertility?Leigh Snead: For sure, how many people are suffering from it. For good reasons, this is a particularly private cross — it involves the most intimate parts of your marriage, for one. But marriage is public, and people can easily see if you do or donʼt have children, or, in most cases, whether or not youʼre expecting.There is a lot of hard stuff experienced in silence and even shame. It might be hard to understand if you havenʼt been through it, but it can feel almost humiliating when you canʼt conceive and so you tend to slap on a smile and pretend nothing is wrong.Itʼs too bad when we give in to this temptation to isolate ourselves from others who really only want to help. Yes, their concern can feel like even more pressure on top of what you may already be feeling internally, but you should open yourself up to their prayers. In the same way, pray for married couples and couples you think might be carrying the cross of infertility, even before they ask you.What do you wish you knew when you began navigating infertility, and what would you tell couples who are going through it now?I wish I hadnʼt overlooked and underestimated the relief and comfort I could have received by being more open about my physical and emotional struggles when facing infertility. The more I kept it a secret, the more shameful it all felt, which led to isolation and even more secrecy and shame.Privacy is one thing, but purposefully forgoing the love and prayers of those who only care for you out of shame over something you have little to no control over — nothing good can come of that.What steps can couples who are going through infertility take?Seek good medical care that aligns with your values. Learn and develop a good understanding of what the Church teaches, especially about the prohibition of IVF. Understand the “why” — not just the fact that itʼs “not allowed.” Communicate with each other and make time to enjoy your marriage even though youʼre struggling.Bear this burden together. Find parish support groups or a group online. Pray together and choose a saint to accompany you. Youʼre probably going to feel and think some dark things, so frequent confession, spiritual direction, and counseling is a good idea.What does the Catholic Church offer couples who struggle with this? What do you think the Church can do to further help them?The teachings on marriage, sexuality, and procreation the Church gives us are such a gift, but we need to be reminded of them regularly. Iʼd like to see more priests and seminarians become fluent in the language of Catholic infertility. I think making a discussion about the possibility of infertility should be included in marriage prep courses.The Catholic infertility ministry Springs in the Desert is a great resource not only for those carrying the cross of infertility but for those, like priests, hoping to support them.What advice do you have for couples who are being pushed to try IVF and other methods that do not align with Church teaching?Seek medical care from a doctor who respects or, even better, shares your views on marriage, sexuality, procreation, and human dignity. This is true for whatever type of medical care you may be seeking and is not limited to fertility care. If you feel mistreated by your physician, just walk out. There is another doctor out there who will provide you with the care you deserve.You and your husband eventually became parents though adoption. What would you want people to know about adoption?I think itʼs important to keep in mind that infertility and adoption are not to be lumped together, and I try to not conflate the two in my work. Thatʼs not always easy for me because I have four beautiful sons through the great gift of adoption.Not everyone with a diagnosis of infertility will be called to adopt a child. There are so many ways to be fruitful! We shouldnʼt limit our idea of a fruitful marriage to the raising of children, and no one should feel obliged to adopt because theyʼre unable to conceive. And if they donʼt hear that call to adopt it does not mean that they didnʼt “really” want a child, or that they arenʼt suffering.In a similar fashion, adoption fulfilled my call to motherhood but the arrival of my sons did not “cure” my infertility, nor did it take away the scars infertility can leave behind. Itʼs one of those messy parts of life where you feel all the feelings at once.
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1 in 6 face infertility; Catholic author urges faith-filled support #Catholic During this yearʼs National Infertility Awareness Week (NIAW), Leigh Fitzpatrick Snead, who personally carries the cross of infertility, spoke about the difficult topic with the hope of making others experiencing it feel less alone.NIAW runs from April 19–25, bringing attention to the high numbers of people — now 1 in 6 globally — who experience infertility at some point in their lives, according to the World Health Organization.Snead, a fellow at The Catholic Association, tackles the topic in her book “Infertile But Fruitful: Finding Fulfillment When You Canʼt Conceive.” Through her story and the stories of other women, she wrote the book to be “the voice of a friend who has been where you are now and made it through in one piece.”Snead said the book was “a chance for me to add to the growing conversation and awareness about infertility, especially among Catholics for whom in vitro fertilization (IVF) (the standard ‘cure’ for infertility) is not an option.” In an interview with EWTN News, Snead shared her perspective and offered encouragement and advice for couples navigating the grief of infertility.EWTN News: What might people not know about infertility?Leigh Snead: For sure, how many people are suffering from it. For good reasons, this is a particularly private cross — it involves the most intimate parts of your marriage, for one. But marriage is public, and people can easily see if you do or donʼt have children, or, in most cases, whether or not youʼre expecting.There is a lot of hard stuff experienced in silence and even shame. It might be hard to understand if you havenʼt been through it, but it can feel almost humiliating when you canʼt conceive and so you tend to slap on a smile and pretend nothing is wrong.Itʼs too bad when we give in to this temptation to isolate ourselves from others who really only want to help. Yes, their concern can feel like even more pressure on top of what you may already be feeling internally, but you should open yourself up to their prayers. In the same way, pray for married couples and couples you think might be carrying the cross of infertility, even before they ask you.What do you wish you knew when you began navigating infertility, and what would you tell couples who are going through it now?I wish I hadnʼt overlooked and underestimated the relief and comfort I could have received by being more open about my physical and emotional struggles when facing infertility. The more I kept it a secret, the more shameful it all felt, which led to isolation and even more secrecy and shame.Privacy is one thing, but purposefully forgoing the love and prayers of those who only care for you out of shame over something you have little to no control over — nothing good can come of that.What steps can couples who are going through infertility take?Seek good medical care that aligns with your values. Learn and develop a good understanding of what the Church teaches, especially about the prohibition of IVF. Understand the “why” — not just the fact that itʼs “not allowed.” Communicate with each other and make time to enjoy your marriage even though youʼre struggling.Bear this burden together. Find parish support groups or a group online. Pray together and choose a saint to accompany you. Youʼre probably going to feel and think some dark things, so frequent confession, spiritual direction, and counseling is a good idea.What does the Catholic Church offer couples who struggle with this? What do you think the Church can do to further help them?The teachings on marriage, sexuality, and procreation the Church gives us are such a gift, but we need to be reminded of them regularly. Iʼd like to see more priests and seminarians become fluent in the language of Catholic infertility. I think making a discussion about the possibility of infertility should be included in marriage prep courses.The Catholic infertility ministry Springs in the Desert is a great resource not only for those carrying the cross of infertility but for those, like priests, hoping to support them.What advice do you have for couples who are being pushed to try IVF and other methods that do not align with Church teaching?Seek medical care from a doctor who respects or, even better, shares your views on marriage, sexuality, procreation, and human dignity. This is true for whatever type of medical care you may be seeking and is not limited to fertility care. If you feel mistreated by your physician, just walk out. There is another doctor out there who will provide you with the care you deserve.You and your husband eventually became parents though adoption. What would you want people to know about adoption?I think itʼs important to keep in mind that infertility and adoption are not to be lumped together, and I try to not conflate the two in my work. Thatʼs not always easy for me because I have four beautiful sons through the great gift of adoption.Not everyone with a diagnosis of infertility will be called to adopt a child. There are so many ways to be fruitful! We shouldnʼt limit our idea of a fruitful marriage to the raising of children, and no one should feel obliged to adopt because theyʼre unable to conceive. And if they donʼt hear that call to adopt it does not mean that they didnʼt “really” want a child, or that they arenʼt suffering.In a similar fashion, adoption fulfilled my call to motherhood but the arrival of my sons did not “cure” my infertility, nor did it take away the scars infertility can leave behind. Itʼs one of those messy parts of life where you feel all the feelings at once.

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During National Infertility Awareness Week, author Leigh Fitzpatrick Snead shared encouragement and advice for Catholic couples navigating infertility.

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Why Pakistan’s bishops doubt government will act on minor’s forced marriage #Catholic LAHORE, Pakistan — The head of the Catholic Church in Pakistan has expressed a guarded response to government committees formed to review a recent ruling by the country’s top constitutional court that upheld the marriage and conversion of a Christian minor.Federal Minister for Information and Broadcasting Attaullah Tarar announced on Easter Sunday, April 5, that the government had constituted a committee to examine the March 25 judgment of the Federal Constitutional Court validating the marriage of 13-year-old Maria Shahbaz to 30-year-old Shaheryar Ahmad. A protest for Maria Shahbaz outside Hyderabad Press Club, organized by the Catholic Bishops’ National Commission for Justice and Peace, on April 4, 2026, in Pakistan. | Credit: Bishop Samson Shukardin Bishop Samson Shukardin of Hyderabad, president of the Pakistan Catholic Bishops’ Conference (PCBC), voiced skepticism about the initiative.“These issues often subside by the time such committees make their reports public. The process is deliberately delayed so that people forget,” he told EWTN News.“This is fundamentally a religious freedom issue. Consent is often coerced from minors. We await a genuine response from the government. Many Muslim clerics support us but have avoided joining public protests,” he added.A father’s accountAccording to Maria’s father, Shehbaz Masih, his daughter was abducted, forcibly converted to Islam, and married without consent.A certificate issued by the National Database and Registration Authority (NADRA) submitted by the family states that Maria was 13 at the time of the marriage — below the legal minimum age of 18. The family has since taken refuge in a shelter and was unavailable for comment.The case dates back to July 2025, when Masih, a resident of Lahore, reported that his daughter had been abducted by a Muslim man after stepping out to a nearby shop.Dismissing a petition filed by the father seeking custody, the court ruled that the marriage was valid under “Muhammadan law” and that the husband held lawful guardianship.Protests and backlashThe judgment triggered widespread reaction on social media, along with protests, press conferences, and conventions across the country. At least three Catholic bishops, along with the PCBC, issued statements urging authorities to review the ruling.The backlash prompted government engagement with the concerns of the country’s Christian minority, estimated at 1.37% (3.28 million people).Addressing an interfaith Easter gathering in Lahore, Tarar assured Christian leaders of his support, saying the committee’s recommendations would be submitted to the Ministry of Law and Justice within a week. Archbishop Azad Marshall, moderator/president bishop of the Church of Pakistan, a united Protestant denomination, meets with ecumenical leaders and Christian politicians following an April 6, 2026, consultation on the Maria Shahbaz case at Waris Road, Lahore. | Credit: Church of Pakistan Legal dimensionsMeanwhile, Punjab Minister for Minorities Affairs Ramesh Singh Arora said his department was forming a parallel committee to examine the legal dimensions of the case.Mary James Gill, a Christian lawyer, former lawmaker, and executive director of the Center for Law and Justice who serves on the committee, welcomed the move as a “genuine concern to find a way forward.”“It is highly encouraging that a state representative personally took up the issue. However, we are still in a consultative process,” she told EWTN News, noting shortcomings in both the lower courts and within the affected community.“The petition was filed under Section 491 of the Criminal Procedure Code, which pertains to habeas corpus, and not to determining the exact age of the girl — a question that remains disputed,” Gill said.“Regrettably, no such verification was carried out in the lower courts. In cases where documentation is ambiguous, magistrates and sessions judges tend to rely on in-person statements, consent, and their own observations.”She noted that the Christian Marriage Act of 1872 governs the solemnization of marriages involving one or more Christians.“Similarly, the personal laws of both Christianity and Islam in Pakistan remain silent on the age of conversion. Church leaders need to revisit and update these frameworks. At the same time, parents must place greater emphasis on the ideological and moral formation of their children,” she added.In an April 6 letter to the law ministry, Anthony Naveed, deputy speaker of the Sindh Assembly, urged the federal government to address “serious legal gaps” exposed by the ruling and called for uniform amendments aligning provincial laws with Balochistan’s legislation, which explicitly invalidates child marriages.A pattern of abuseFor decades, rights advocates have called for stronger legal and administrative measures to prevent the abduction and forced religious conversion of girls from minority communities.At least 515 cases of abduction and forced conversion of minority girls and women were reported between 2021 and 2025, according to the Center for Social Justice. Hindu girls accounted for 69% (353 cases), followed by Christian girls at 31% (160 cases). Most victims were under 18, with cases concentrated in Sindh and Punjab.Shukardin said courts in the Muslim-majority country are not consistently applying laws prohibiting marriage under 18.“The Church is not in favor of marriages involving conversion under such circumstances. We demand safety for our daughters and will continue to raise our voice for underage brides of any religion,” he said.
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Why Pakistan’s bishops doubt government will act on minor’s forced marriage #Catholic LAHORE, Pakistan — The head of the Catholic Church in Pakistan has expressed a guarded response to government committees formed to review a recent ruling by the country’s top constitutional court that upheld the marriage and conversion of a Christian minor.Federal Minister for Information and Broadcasting Attaullah Tarar announced on Easter Sunday, April 5, that the government had constituted a committee to examine the March 25 judgment of the Federal Constitutional Court validating the marriage of 13-year-old Maria Shahbaz to 30-year-old Shaheryar Ahmad. A protest for Maria Shahbaz outside Hyderabad Press Club, organized by the Catholic Bishops’ National Commission for Justice and Peace, on April 4, 2026, in Pakistan. | Credit: Bishop Samson Shukardin Bishop Samson Shukardin of Hyderabad, president of the Pakistan Catholic Bishops’ Conference (PCBC), voiced skepticism about the initiative.“These issues often subside by the time such committees make their reports public. The process is deliberately delayed so that people forget,” he told EWTN News.“This is fundamentally a religious freedom issue. Consent is often coerced from minors. We await a genuine response from the government. Many Muslim clerics support us but have avoided joining public protests,” he added.A father’s accountAccording to Maria’s father, Shehbaz Masih, his daughter was abducted, forcibly converted to Islam, and married without consent.A certificate issued by the National Database and Registration Authority (NADRA) submitted by the family states that Maria was 13 at the time of the marriage — below the legal minimum age of 18. The family has since taken refuge in a shelter and was unavailable for comment.The case dates back to July 2025, when Masih, a resident of Lahore, reported that his daughter had been abducted by a Muslim man after stepping out to a nearby shop.Dismissing a petition filed by the father seeking custody, the court ruled that the marriage was valid under “Muhammadan law” and that the husband held lawful guardianship.Protests and backlashThe judgment triggered widespread reaction on social media, along with protests, press conferences, and conventions across the country. At least three Catholic bishops, along with the PCBC, issued statements urging authorities to review the ruling.The backlash prompted government engagement with the concerns of the country’s Christian minority, estimated at 1.37% (3.28 million people).Addressing an interfaith Easter gathering in Lahore, Tarar assured Christian leaders of his support, saying the committee’s recommendations would be submitted to the Ministry of Law and Justice within a week. Archbishop Azad Marshall, moderator/president bishop of the Church of Pakistan, a united Protestant denomination, meets with ecumenical leaders and Christian politicians following an April 6, 2026, consultation on the Maria Shahbaz case at Waris Road, Lahore. | Credit: Church of Pakistan Legal dimensionsMeanwhile, Punjab Minister for Minorities Affairs Ramesh Singh Arora said his department was forming a parallel committee to examine the legal dimensions of the case.Mary James Gill, a Christian lawyer, former lawmaker, and executive director of the Center for Law and Justice who serves on the committee, welcomed the move as a “genuine concern to find a way forward.”“It is highly encouraging that a state representative personally took up the issue. However, we are still in a consultative process,” she told EWTN News, noting shortcomings in both the lower courts and within the affected community.“The petition was filed under Section 491 of the Criminal Procedure Code, which pertains to habeas corpus, and not to determining the exact age of the girl — a question that remains disputed,” Gill said.“Regrettably, no such verification was carried out in the lower courts. In cases where documentation is ambiguous, magistrates and sessions judges tend to rely on in-person statements, consent, and their own observations.”She noted that the Christian Marriage Act of 1872 governs the solemnization of marriages involving one or more Christians.“Similarly, the personal laws of both Christianity and Islam in Pakistan remain silent on the age of conversion. Church leaders need to revisit and update these frameworks. At the same time, parents must place greater emphasis on the ideological and moral formation of their children,” she added.In an April 6 letter to the law ministry, Anthony Naveed, deputy speaker of the Sindh Assembly, urged the federal government to address “serious legal gaps” exposed by the ruling and called for uniform amendments aligning provincial laws with Balochistan’s legislation, which explicitly invalidates child marriages.A pattern of abuseFor decades, rights advocates have called for stronger legal and administrative measures to prevent the abduction and forced religious conversion of girls from minority communities.At least 515 cases of abduction and forced conversion of minority girls and women were reported between 2021 and 2025, according to the Center for Social Justice. Hindu girls accounted for 69% (353 cases), followed by Christian girls at 31% (160 cases). Most victims were under 18, with cases concentrated in Sindh and Punjab.Shukardin said courts in the Muslim-majority country are not consistently applying laws prohibiting marriage under 18.“The Church is not in favor of marriages involving conversion under such circumstances. We demand safety for our daughters and will continue to raise our voice for underage brides of any religion,” he said.

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Bishop Samson Shukardin said government committees are often delayed so people forget, as protests continue over the marriage of 13-year-old Maria Shahbaz.

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French priest Henri Caffarel, founder of Teams of Our Lady, declared venerable by Pope Leo XIV #Catholic Father Henri Caffarel, a French priest whose apostolate centered on accompanying and guiding married couples on the path to holiness, is one step closer to being canonized.On March 23, Pope Leo XIV recognized the heroic virtues of the newly declared venerable, who maintained that couples are made for happiness and that marriage is a path toward it.With this deep conviction, and conscious of the challenges faced by couples, Caffarel, who was born in Lyon, France, in 1903, founded the movement for marital spirituality known as “Teams of Our Lady” in Paris in 1939.The beginning of a living legacySpaniards Alberto Pérez Bueno and Mercedes Gómez-Ferrer Lozano, the couple in charge of the Teams of Our Lady internationally, have been married for 35 years and have three children. In an interview with ACI Prensa, the Spanish-language sister service of EWTN News, they said the ministry started “with four couples who approached Father Caffarel to ask him how they could live out their faith as a couple.”“He didn’t have an answer at that moment, so he proposed that they embark on a journey of discovery together rooted in the sacrament of holy orders and the sacrament of matrimony. And that‘s how it all began,” Alberto explained.Following World War II, the movement, which is primarily lay-led, grew rapidly; today, it is present in 92 countries and is comprised of more than 15,000 teams. Father Henri Caffarel. | Credit: Photo courtesy of Alberto Pérez Bueno Marital communication and prayerMercedes emphasized that from the very beginning, Caffarel saw the need to foster the essentials of marital communication and prayer, convinced that by sharing their problems with one another, many couples could avoid estrangement that sometimes occurs in marriage.The priest, Alberto recalled, said that “the sacrament of matrimony is an image of God” and “probably the most perfect one there is.” The priest said married couples are called to holiness through a life of “work, personal growth, love, patience, and building a life together.”“It‘s not an overnight process but rather a journey undertaken over the course of a lifetime. Father Caffarel invited couples to embark on this path and to attain holiness through their work and their life together,” Alberto emphasized.Mercedes said the priest thought of marriage as a sign “that reflects the love of God” because the relationship of communion that exists between spouses is analogous to the relationship existing among the three Divine Persons: Christ, the Father, and the Holy Spirit.In the priest’s view, the image of marriage allowed for a clearer expression of the idea of ​​a God who is love “and who communicates and expands within his own nature.” From this perspective, “holiness ceases to be understood as a matter of individual effort or moral perfection and is situated instead within the dynamic of love that transforms and animates life,” Mercedes explained.A continuous path of spiritual growthThe organization of the Teams of Our Lady is based on a specific methodology “that goes beyond monthly meetings,” encompassing prayer, dialogue, and personal commitment. Each team consists of five or six married couples, fostering “listening to the word, personal prayer, prayer as a couple and family prayer, and a profound dialogue in the presence of the Lord that we also have every month,” Mercedes explained.Ultimately, it is a matter of “having a rule of life, a set of elements through which you strive to improve your Christian life,” she said. There is also a yearly retreat and a specific study theme each month.Alberto emphasized that the Teams of Our Lady are, in a sense, “precursors of the synodality” promoted by Pope Francis. “It’s a movement that is very nonclerical — though, it must be said, the accompaniment of married couples by priests is essential.”He also noted that “married couples place their time, their skills, their charisms, and their gifts at the service of others in order to build community.” Mercedes, who had the opportunity to meet the now-venerable, recalled that in 1973 he stepped aside after founding the teams, convinced that “if it was a work of the Holy Spirit and possessed a charism for the Church, there was no need for him to stay on.”Leaving the ministry in the laity’s hands, he retired to a house of prayer on the outskirts of Paris, where he began his other “great work”: teaching people how to pray. Mercedes noted that “one of the things he desired most was to teach people how to draw closer to Christ and to serve as an intermediary so that every person could have a personal encounter with God.” Alberto Pérez Bueno and Mercedes Gómez-Ferrer Lozano, international organizers of Teams of Our Lady. | Credit: Photo courtesy of Alberto Pérez Bueno The challenges facing married couples todayAlberto and Mercedes explained how married couples today confront new challenges stemming from the pace of life, particularly the “massive entry of women into the workforce,” which has brought different challenges, such as “finding time to be together and talk.”They highlighted Caffarel’s enduring counsel: “Seek out these moments; don’t let them slip away,” for life “sweeps us along like a fast-moving river.They also highlighted the movement’s impact in countries such as Lithuania, with a past marked by communist repression, or in African nations where the teams foster equality, participation, and changes such as abandoning polygamy. This is also true in Europe, where the Teams of Our Lady help strengthen families within increasingly secularized societies.Both highlight the universal impact of the movement: Couples from diverse cultures agree on the benefits received, particularly the “opportunity to pray together” and the realization of “how difficult it would have been without the presence of Christ in their married life.” Ultimately, this is a way of life that responds to a profound desire: Even as sacramental marriages decline, “there is no diminishing of people’s desire to live as a couple.”Mercedes also warned of a growing way of dealing with problems: “At the slightest setback, people are right off tempted to give up,” and the couple is not taught how to “persevere and forgive.” Added to this is “a great fear of commitment” and a tendency to avoid lasting bonds or communities despite the fact that, deep down, people “want to be happy and want to stay together.”For this reason, she emphasized the importance of mutual support and community life: “It‘s fundamental to allow oneself to be helped,” since in her view navigating married life in isolation “is extremely complex.”The teams offer precisely the necessary tools and support: a setting where married couples share their problems and solutions. Drawing upon their own experiences, they particularly encourage young couples to embark on this path of holiness.Both expressed their joy that Caffarel has been declared venerable, a long-awaited recognition following nearly 20 years of going through the beatification process, which continues, awaiting a miracle wrought through his intercession.This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.
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French priest Henri Caffarel, founder of Teams of Our Lady, declared venerable by Pope Leo XIV #Catholic Father Henri Caffarel, a French priest whose apostolate centered on accompanying and guiding married couples on the path to holiness, is one step closer to being canonized.On March 23, Pope Leo XIV recognized the heroic virtues of the newly declared venerable, who maintained that couples are made for happiness and that marriage is a path toward it.With this deep conviction, and conscious of the challenges faced by couples, Caffarel, who was born in Lyon, France, in 1903, founded the movement for marital spirituality known as “Teams of Our Lady” in Paris in 1939.The beginning of a living legacySpaniards Alberto Pérez Bueno and Mercedes Gómez-Ferrer Lozano, the couple in charge of the Teams of Our Lady internationally, have been married for 35 years and have three children. In an interview with ACI Prensa, the Spanish-language sister service of EWTN News, they said the ministry started “with four couples who approached Father Caffarel to ask him how they could live out their faith as a couple.”“He didn’t have an answer at that moment, so he proposed that they embark on a journey of discovery together rooted in the sacrament of holy orders and the sacrament of matrimony. And that‘s how it all began,” Alberto explained.Following World War II, the movement, which is primarily lay-led, grew rapidly; today, it is present in 92 countries and is comprised of more than 15,000 teams. Father Henri Caffarel. | Credit: Photo courtesy of Alberto Pérez Bueno Marital communication and prayerMercedes emphasized that from the very beginning, Caffarel saw the need to foster the essentials of marital communication and prayer, convinced that by sharing their problems with one another, many couples could avoid estrangement that sometimes occurs in marriage.The priest, Alberto recalled, said that “the sacrament of matrimony is an image of God” and “probably the most perfect one there is.” The priest said married couples are called to holiness through a life of “work, personal growth, love, patience, and building a life together.”“It‘s not an overnight process but rather a journey undertaken over the course of a lifetime. Father Caffarel invited couples to embark on this path and to attain holiness through their work and their life together,” Alberto emphasized.Mercedes said the priest thought of marriage as a sign “that reflects the love of God” because the relationship of communion that exists between spouses is analogous to the relationship existing among the three Divine Persons: Christ, the Father, and the Holy Spirit.In the priest’s view, the image of marriage allowed for a clearer expression of the idea of ​​a God who is love “and who communicates and expands within his own nature.” From this perspective, “holiness ceases to be understood as a matter of individual effort or moral perfection and is situated instead within the dynamic of love that transforms and animates life,” Mercedes explained.A continuous path of spiritual growthThe organization of the Teams of Our Lady is based on a specific methodology “that goes beyond monthly meetings,” encompassing prayer, dialogue, and personal commitment. Each team consists of five or six married couples, fostering “listening to the word, personal prayer, prayer as a couple and family prayer, and a profound dialogue in the presence of the Lord that we also have every month,” Mercedes explained.Ultimately, it is a matter of “having a rule of life, a set of elements through which you strive to improve your Christian life,” she said. There is also a yearly retreat and a specific study theme each month.Alberto emphasized that the Teams of Our Lady are, in a sense, “precursors of the synodality” promoted by Pope Francis. “It’s a movement that is very nonclerical — though, it must be said, the accompaniment of married couples by priests is essential.”He also noted that “married couples place their time, their skills, their charisms, and their gifts at the service of others in order to build community.” Mercedes, who had the opportunity to meet the now-venerable, recalled that in 1973 he stepped aside after founding the teams, convinced that “if it was a work of the Holy Spirit and possessed a charism for the Church, there was no need for him to stay on.”Leaving the ministry in the laity’s hands, he retired to a house of prayer on the outskirts of Paris, where he began his other “great work”: teaching people how to pray. Mercedes noted that “one of the things he desired most was to teach people how to draw closer to Christ and to serve as an intermediary so that every person could have a personal encounter with God.” Alberto Pérez Bueno and Mercedes Gómez-Ferrer Lozano, international organizers of Teams of Our Lady. | Credit: Photo courtesy of Alberto Pérez Bueno The challenges facing married couples todayAlberto and Mercedes explained how married couples today confront new challenges stemming from the pace of life, particularly the “massive entry of women into the workforce,” which has brought different challenges, such as “finding time to be together and talk.”They highlighted Caffarel’s enduring counsel: “Seek out these moments; don’t let them slip away,” for life “sweeps us along like a fast-moving river.They also highlighted the movement’s impact in countries such as Lithuania, with a past marked by communist repression, or in African nations where the teams foster equality, participation, and changes such as abandoning polygamy. This is also true in Europe, where the Teams of Our Lady help strengthen families within increasingly secularized societies.Both highlight the universal impact of the movement: Couples from diverse cultures agree on the benefits received, particularly the “opportunity to pray together” and the realization of “how difficult it would have been without the presence of Christ in their married life.” Ultimately, this is a way of life that responds to a profound desire: Even as sacramental marriages decline, “there is no diminishing of people’s desire to live as a couple.”Mercedes also warned of a growing way of dealing with problems: “At the slightest setback, people are right off tempted to give up,” and the couple is not taught how to “persevere and forgive.” Added to this is “a great fear of commitment” and a tendency to avoid lasting bonds or communities despite the fact that, deep down, people “want to be happy and want to stay together.”For this reason, she emphasized the importance of mutual support and community life: “It‘s fundamental to allow oneself to be helped,” since in her view navigating married life in isolation “is extremely complex.”The teams offer precisely the necessary tools and support: a setting where married couples share their problems and solutions. Drawing upon their own experiences, they particularly encourage young couples to embark on this path of holiness.Both expressed their joy that Caffarel has been declared venerable, a long-awaited recognition following nearly 20 years of going through the beatification process, which continues, awaiting a miracle wrought through his intercession.This story was first published by ACI Prensa, the Spanish-language sister service of EWTN News. It has been translated and adapted by EWTN News English.

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A married couple that leads the Teams of Our Lady, founded by newly-declared Venerable Father Henri Caffarel, explains how this lay apostolate helps couples grow together in holiness.

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Bishops’ commission considers social, cultural, and pastoral factors behind polygamy in Africa #Catholic NAIROBI, Kenya — In addition to theological reflections on marriage and the sacraments, the final report addressing the pastoral challenge of polygamy in Africa, which members of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) issued on March 24, draws attention to a wide range of social, cultural, and pastoral realities shaping the practice across the continent.While reaffirming the Christian ideal of monogamous marriage, the 25-page report compiled by the SECAM commission — made up of selected theologians and professionals from relevant ecclesiastical disciplines — emphasizes that understanding the persistence of polygamy requires careful analysis of social change, legal frameworks, gender relations, and pastoral strategies within African societies. SECAM president Cardinal Fridolin Ambongo. | Credit: ACI Africa The report is a direct response to the mandate that the multiyear XVI Ordinary General Assembly of the Synod of Bishops — known as the Synod on Synodality — gave Catholic bishops in Africa: “to promote theological and pastoral discernment on the issue of polygamy.”Polygamy in a changing African social landscapeIn the report, the SECAM commission members note that polygamy cannot be understood solely through the lens of traditional culture. African societies have undergone profound transformation in recent decades.“The traditional environment has crumbled,” they said, leading to a climate in which many long-standing institutions and values are increasingly questioned. This transformation has also affected the dynamics of marriage and family life. Sociological studies cited in the report identify infertility as one of the principal motivations behind contemporary polygamy, though the report emphasizes that the reasons are complex.Despite modernization and evangelization, it notes that the practice of polygamy has not disappeared. Instead, “it remains alive and well” and, in some contexts, has even regained popularity.One notable development the SECAM commission members highlight in the report is the changing role of women in African societies. They observe that women increasingly occupy key economic roles, particularly within the informal sector.Legal frameworks across AfricaIn the report, commission members also highlight the legal status of polygamy across the continent.They note that roughly 30 African countries have legal frameworks that permit polygamy — either through civil law, customary law, or religious legislation. The list includes countries such as Kenya, Nigeria, Senegal, Tanzania, Morocco, and South Africa.However, the report points out that legal recognition of polygamy does not necessarily indicate broad societal consensus. In many countries, women’s movements have increasingly challenged these laws.“More and more women are speaking out against legislation in favor of polygamy, which is considered unfair and disrespectful of gender equality,” the report says. Members of the Symposium of Episcopal Conference of Africa and Madagascar (SECAM) meet at the 20th Plenary Assembly held in Kigali, Rwanda, from July 30 to Aug. 4, 2025, under the theme “Christ, Source of Hope, Reconciliation, and Peace.” | Credit: ACI Africa This tension between cultural tradition, legal frameworks, and evolving social values forms a significant part of the pastoral context in which the Catholic bishops in Africa must address the issue of polygamy, the SECAM commission says in the report.The question of women’s dignityA central theme in the report is the dignity of women within both cultural and ecclesial contexts.Pastoral responses to polygamy must explicitly seek “to enhance the dignity of women,” the report says. The report acknowledges that women sometimes choose polygamous arrangements for practical or cultural reasons — however, it raises theological questions about whether such choices correspond to God’s plan for human relationships.From a biblical perspective, polygamy “does not promote the development of women as intended by God,” according to the report. Therefore, pastoral strategies that help Christian communities reflect critically on cultural assumptions about gender roles and marriage are important.Economic vulnerability and the practice of polygamyThe report also links polygamy to economic vulnerability, particularly among widows.One example the SECAM commission members highlight is the traditional practice of levirate marriage, in which a widow marries a relative of her deceased husband in order to secure protection and support for herself and her children.While acknowledging the social security function of this practice, the report questions whether it can also lead to forms of exploitation and whether such arrangements risk reducing women to objects of exchange within family structures.For this reason, the commission members highlight the importance of pastoral care directed specifically toward widows. Ensuring their “material and moral security” can help prevent situations in which women feel compelled to enter polygamous relationships for survival, the report states.Hidden or ‘veiled’ forms of polygamyAnother issue raised in the report is what the SECAM commission members call “veiled polygamy.”This term refers to situations in which individuals maintain multiple sexual relationships outside formal marriage, resulting in families in which children are born to parents who are not married to one another.Although such situations do not present the same doctrinal challenges as formal polygamy, the commission members say they consider this harmful both to society and to the Church.One difficulty, they note, is that social stigma often falls disproportionately on women raising children outside marriage. The absence of fathers also raises concerns about the well-being of children.In response, the report calls for stronger pastoral formation within Christian communities so that believers can accompany families facing these realities with maturity and responsibility. Members of the SECAM in 2025 | Credit: ACI Africa Preparing couples for Christian marriageThe commission members in the report repeatedly emphasize that prevention is as important as pastoral accompaniment.Many cases of polygamy among baptized Christians arise from cultural expectations about fertility. In many African contexts, the inability to bear children can place intense pressure on a marriage, the report notes.Therefore, the report calls for rigorous marriage preparation programs that help couples understand the Christian meaning of marriage. While the desire for children is recognized as a legitimate cultural value, the reports stresses that biological fertility is not essential to the sacramental reality of marriage.Christian marriage, the SECAM commission members state, must be understood primarily as a covenant of love and fidelity rather than simply a means of producing offspring.A broader question of inculturationThroughout the report, commission members frame the issue of polygamy as part of a broader challenge of inculturation — the process of expressing Christian faith within diverse cultural contexts.They acknowledge that the Church’s engagement with African cultures has evolved significantly since the missionary era.While earlier pastoral approaches often treated polygamy primarily as a moral problem to be eliminated, today the Church must combine fidelity to the Gospel with attentive listening to cultural realities.In their concluding reflections, SECAM commission members call for continued dialogue among Catholic bishops in Africa, theologians, and pastoral workers to evaluate existing pastoral models and, where necessary, “propose other paths, with the aim of offering to all the possibility of an encounter with Christ and his Gospel.”In this way, the issue of polygamy is not simply a disciplinary question but part of the broader task of shaping an authentically African expression of Christian family life.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.
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Bishops’ commission considers social, cultural, and pastoral factors behind polygamy in Africa #Catholic NAIROBI, Kenya — In addition to theological reflections on marriage and the sacraments, the final report addressing the pastoral challenge of polygamy in Africa, which members of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) issued on March 24, draws attention to a wide range of social, cultural, and pastoral realities shaping the practice across the continent.While reaffirming the Christian ideal of monogamous marriage, the 25-page report compiled by the SECAM commission — made up of selected theologians and professionals from relevant ecclesiastical disciplines — emphasizes that understanding the persistence of polygamy requires careful analysis of social change, legal frameworks, gender relations, and pastoral strategies within African societies. SECAM president Cardinal Fridolin Ambongo. | Credit: ACI Africa The report is a direct response to the mandate that the multiyear XVI Ordinary General Assembly of the Synod of Bishops — known as the Synod on Synodality — gave Catholic bishops in Africa: “to promote theological and pastoral discernment on the issue of polygamy.”Polygamy in a changing African social landscapeIn the report, the SECAM commission members note that polygamy cannot be understood solely through the lens of traditional culture. African societies have undergone profound transformation in recent decades.“The traditional environment has crumbled,” they said, leading to a climate in which many long-standing institutions and values are increasingly questioned. This transformation has also affected the dynamics of marriage and family life. Sociological studies cited in the report identify infertility as one of the principal motivations behind contemporary polygamy, though the report emphasizes that the reasons are complex.Despite modernization and evangelization, it notes that the practice of polygamy has not disappeared. Instead, “it remains alive and well” and, in some contexts, has even regained popularity.One notable development the SECAM commission members highlight in the report is the changing role of women in African societies. They observe that women increasingly occupy key economic roles, particularly within the informal sector.Legal frameworks across AfricaIn the report, commission members also highlight the legal status of polygamy across the continent.They note that roughly 30 African countries have legal frameworks that permit polygamy — either through civil law, customary law, or religious legislation. The list includes countries such as Kenya, Nigeria, Senegal, Tanzania, Morocco, and South Africa.However, the report points out that legal recognition of polygamy does not necessarily indicate broad societal consensus. In many countries, women’s movements have increasingly challenged these laws.“More and more women are speaking out against legislation in favor of polygamy, which is considered unfair and disrespectful of gender equality,” the report says. Members of the Symposium of Episcopal Conference of Africa and Madagascar (SECAM) meet at the 20th Plenary Assembly held in Kigali, Rwanda, from July 30 to Aug. 4, 2025, under the theme “Christ, Source of Hope, Reconciliation, and Peace.” | Credit: ACI Africa This tension between cultural tradition, legal frameworks, and evolving social values forms a significant part of the pastoral context in which the Catholic bishops in Africa must address the issue of polygamy, the SECAM commission says in the report.The question of women’s dignityA central theme in the report is the dignity of women within both cultural and ecclesial contexts.Pastoral responses to polygamy must explicitly seek “to enhance the dignity of women,” the report says. The report acknowledges that women sometimes choose polygamous arrangements for practical or cultural reasons — however, it raises theological questions about whether such choices correspond to God’s plan for human relationships.From a biblical perspective, polygamy “does not promote the development of women as intended by God,” according to the report. Therefore, pastoral strategies that help Christian communities reflect critically on cultural assumptions about gender roles and marriage are important.Economic vulnerability and the practice of polygamyThe report also links polygamy to economic vulnerability, particularly among widows.One example the SECAM commission members highlight is the traditional practice of levirate marriage, in which a widow marries a relative of her deceased husband in order to secure protection and support for herself and her children.While acknowledging the social security function of this practice, the report questions whether it can also lead to forms of exploitation and whether such arrangements risk reducing women to objects of exchange within family structures.For this reason, the commission members highlight the importance of pastoral care directed specifically toward widows. Ensuring their “material and moral security” can help prevent situations in which women feel compelled to enter polygamous relationships for survival, the report states.Hidden or ‘veiled’ forms of polygamyAnother issue raised in the report is what the SECAM commission members call “veiled polygamy.”This term refers to situations in which individuals maintain multiple sexual relationships outside formal marriage, resulting in families in which children are born to parents who are not married to one another.Although such situations do not present the same doctrinal challenges as formal polygamy, the commission members say they consider this harmful both to society and to the Church.One difficulty, they note, is that social stigma often falls disproportionately on women raising children outside marriage. The absence of fathers also raises concerns about the well-being of children.In response, the report calls for stronger pastoral formation within Christian communities so that believers can accompany families facing these realities with maturity and responsibility. Members of the SECAM in 2025 | Credit: ACI Africa Preparing couples for Christian marriageThe commission members in the report repeatedly emphasize that prevention is as important as pastoral accompaniment.Many cases of polygamy among baptized Christians arise from cultural expectations about fertility. In many African contexts, the inability to bear children can place intense pressure on a marriage, the report notes.Therefore, the report calls for rigorous marriage preparation programs that help couples understand the Christian meaning of marriage. While the desire for children is recognized as a legitimate cultural value, the reports stresses that biological fertility is not essential to the sacramental reality of marriage.Christian marriage, the SECAM commission members state, must be understood primarily as a covenant of love and fidelity rather than simply a means of producing offspring.A broader question of inculturationThroughout the report, commission members frame the issue of polygamy as part of a broader challenge of inculturation — the process of expressing Christian faith within diverse cultural contexts.They acknowledge that the Church’s engagement with African cultures has evolved significantly since the missionary era.While earlier pastoral approaches often treated polygamy primarily as a moral problem to be eliminated, today the Church must combine fidelity to the Gospel with attentive listening to cultural realities.In their concluding reflections, SECAM commission members call for continued dialogue among Catholic bishops in Africa, theologians, and pastoral workers to evaluate existing pastoral models and, where necessary, “propose other paths, with the aim of offering to all the possibility of an encounter with Christ and his Gospel.”In this way, the issue of polygamy is not simply a disciplinary question but part of the broader task of shaping an authentically African expression of Christian family life.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.

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The final report addressing the pastoral challenge of polygamy in Africa draws attention to a wide range of social, cultural, and pastoral realities shaping the practice across the continent.

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Catholic bishops in Africa release final report addressing pastoral challenge of polygamy #Catholic NAIROBI, Kenya — Catholic bishops in Africa have released a final report addressing the pastoral challenge of polygamy across Africa. The 25-page document responds directly to the mandate that the multiyear XVI Ordinary General Assembly of the Synod of Bishops, the Synod on Synodality, gave to members of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) “to promote theological and pastoral discernment on the issue of polygamy.”Compiled by a SECAM commission made up of selected theologians and professionals from relevant ecclesiastical disciplines, the report presents a structured reflection on the phenomenon through what it describes as a process of “quadruple listening”: attentive engagement with African cultural realities, sacred Scripture, Church teaching on Christian marriage, and pastoral practices already operative within ecclesial communities across the continent.Polygamy within the context of the African familyThe report begins by situating polygamy within the broader cultural and religious context of the African family. According to the SECAM commission: “The African family is built on the covenant: an alliance between human groups, an alliance with ancestors, and an alliance with God.”Within this worldview, the birth of children is central. The commission members explained that “at the heart of this family, the child represents an inestimable treasure, a divine blessing. He perpetuates the name of the lineage while helping to consolidate the present life.”It is within this framework that members of the SECAM commission situated polygamy, defined as “a marital regime in which an individual is linked at the same time to several spouses.” They clarified that although the term technically includes both polyandry and polygyny, the latter — a man married to multiple women — remains by far the most common form in Africa.Historically, the practice emerged from specific social needs. In early agrarian and nomadic societies, large families provided economic stability and security, they noted, recalling: “Polygamous marriages were practiced not only for the sake of large families, but also for reasons of solidarity, alliances, and political objectives.”Marriage in traditional African societies also carried communal and spiritual dimensions that made divorce rare, they further noted, recalling that marriage ceremonies involved not only the spouses but entire families and even calling upon ancestors, reflecting a deeply communal understanding of family life. SECAM president Cardinal Fridolin Ambongo (left) and secretary-general Father Rafael Simbine Junior (right). | Credit: ACI Africa Biblical discernmentTurning to Scripture, the SECAM commission members noted that the Bible itself reflects diverse marital practices. In the Old Testament world, “forms of marriage varied, from polygamy to monogamy,” and several biblical figures lived in polygamous unions.Nevertheless, the commission members stressed in the report that monogamy gradually emerged as the biblical ideal. They pointed to the Book of Tobit as a text that strongly “exalts monogamy,” describing families that are “strictly monogamous” and characterized by fidelity and religious devotion.The commission members interpreted this development as part of what they call a “divine pedagogy.” According to their report, God allowed polygamy historically but ultimately revealed the ideal of monogamous marriage through Christ.“In his Son, he shows that polygamy is not the ideal couple desired by God,” they said, emphasizing Jesus’ teaching that marriage is a union between “one man and one woman.”This biblical reflection also addressed one of the most common cultural motivations for polygamy — infertility. The commission insisted that biological impediments to fertility do not justify polygamy.They explained that biblical tradition broadens the understanding of motherhood and fatherhood beyond biological reproduction. True fruitfulness, the commission members wrote, can consist in fidelity to God and virtuous life rather than biological offspring alone.Ethical questions raised by polygamyThe report on the pastoral challenges of polygamy raised ethical questions about whether the core meaning of Christian marriage can be reconciled with polygamous unions. The commission highlighted the Christian understanding of marriage as a total mutual gift between two persons.“If marriage translates into ‘the gift of oneself to another,’ one might wonder how a man or woman can experience this ‘gift of self’ by giving themselves to several wives or husbands at the same time,” they observed.Commission members also raised questions about emotional and psychological dimensions, asking whether shared marital relationships risk undermining authentic communion between spouses.The Christian understanding of marriage, they noted, is further illuminated by the apostle Paul’s comparison of marriage with the relationship between Christ and the Church — a singular and exclusive covenant of love.Pastoral challenges: Baptism and sacramental lifeThe commission acknowledged that polygamy has long posed pastoral challenges for the Church in Africa, especially when individuals living in polygamous unions seek baptism or integration into Catholic communities.Historically, missionaries often approached the issue by requiring monogamy as a condition for baptism, they recalled, adding that “monogamous marriage was therefore a requirement for being or becoming a Christian.”Today, however, pastoral practice has evolved in many African dioceses, they said, identifying several pastoral approaches currently used within local churches.One approach requires a man seeking full sacramental participation to choose one spouse while continuing to provide for the other women and their children.Another response is the “permanent catechumenate,” in which a polygamous individual participates in catechetical formation and community life without receiving baptism or the other sacraments due to the continuing marital situation.A third practice involves baptizing the first wife when she has been placed in a polygamous relationship without her consent. In such cases, she may be fully integrated into the Christian community while remaining within her family environment.Position on baptism for polygamistsOne of the clearest conclusions of the SECAM commission concerned the sacrament of baptism. The commission argued that baptizing someone who intends to remain in a polygamous union risks undermining the theological meaning of baptism itself.“Baptizing a polygamist who will continue to remain so would give every appearance of legitimizing this irregularity and could distort or even devalue baptism of its substance,” they stated.For this reason, the commission recommended that baptism should normally follow a clear commitment to monogamous marriage.According to their report, polygamous catechumens should undergo thorough preparation and be ready to “accept the Gospel message, adhere to the Christian ideal, and commit to monogamous marriage before receiving baptism.”Implications for Catholics living in polygamous familiesAt the pastoral level, the members of the commission stressed accompaniment rather than exclusion. The Church, the report says, must practice “a pastoral approach of proximity, listening, and accompaniment.”This approach acknowledges that many polygamous families cannot easily dissolve existing marital bonds. In such cases, pastoral accompaniment may maintain the family structure while gradually introducing the Christian vision of marriage.The commission noted that some members of polygamous families — particularly the first wife and children — may meet the conditions for full sacramental participation, while others may live their faith “in a penitent manner and in the hope of full integration into the community of Jesus’ disciples.”Ultimately, the commission members framed the issue as part of a broader process of inculturation. The challenge for the Church in Africa, they concluded, is to present the Gospel within cultural realities while remaining faithful to the Christian understanding of marriage.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.
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Catholic bishops in Africa release final report addressing pastoral challenge of polygamy #Catholic NAIROBI, Kenya — Catholic bishops in Africa have released a final report addressing the pastoral challenge of polygamy across Africa. The 25-page document responds directly to the mandate that the multiyear XVI Ordinary General Assembly of the Synod of Bishops, the Synod on Synodality, gave to members of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) “to promote theological and pastoral discernment on the issue of polygamy.”Compiled by a SECAM commission made up of selected theologians and professionals from relevant ecclesiastical disciplines, the report presents a structured reflection on the phenomenon through what it describes as a process of “quadruple listening”: attentive engagement with African cultural realities, sacred Scripture, Church teaching on Christian marriage, and pastoral practices already operative within ecclesial communities across the continent.Polygamy within the context of the African familyThe report begins by situating polygamy within the broader cultural and religious context of the African family. According to the SECAM commission: “The African family is built on the covenant: an alliance between human groups, an alliance with ancestors, and an alliance with God.”Within this worldview, the birth of children is central. The commission members explained that “at the heart of this family, the child represents an inestimable treasure, a divine blessing. He perpetuates the name of the lineage while helping to consolidate the present life.”It is within this framework that members of the SECAM commission situated polygamy, defined as “a marital regime in which an individual is linked at the same time to several spouses.” They clarified that although the term technically includes both polyandry and polygyny, the latter — a man married to multiple women — remains by far the most common form in Africa.Historically, the practice emerged from specific social needs. In early agrarian and nomadic societies, large families provided economic stability and security, they noted, recalling: “Polygamous marriages were practiced not only for the sake of large families, but also for reasons of solidarity, alliances, and political objectives.”Marriage in traditional African societies also carried communal and spiritual dimensions that made divorce rare, they further noted, recalling that marriage ceremonies involved not only the spouses but entire families and even calling upon ancestors, reflecting a deeply communal understanding of family life. SECAM president Cardinal Fridolin Ambongo (left) and secretary-general Father Rafael Simbine Junior (right). | Credit: ACI Africa Biblical discernmentTurning to Scripture, the SECAM commission members noted that the Bible itself reflects diverse marital practices. In the Old Testament world, “forms of marriage varied, from polygamy to monogamy,” and several biblical figures lived in polygamous unions.Nevertheless, the commission members stressed in the report that monogamy gradually emerged as the biblical ideal. They pointed to the Book of Tobit as a text that strongly “exalts monogamy,” describing families that are “strictly monogamous” and characterized by fidelity and religious devotion.The commission members interpreted this development as part of what they call a “divine pedagogy.” According to their report, God allowed polygamy historically but ultimately revealed the ideal of monogamous marriage through Christ.“In his Son, he shows that polygamy is not the ideal couple desired by God,” they said, emphasizing Jesus’ teaching that marriage is a union between “one man and one woman.”This biblical reflection also addressed one of the most common cultural motivations for polygamy — infertility. The commission insisted that biological impediments to fertility do not justify polygamy.They explained that biblical tradition broadens the understanding of motherhood and fatherhood beyond biological reproduction. True fruitfulness, the commission members wrote, can consist in fidelity to God and virtuous life rather than biological offspring alone.Ethical questions raised by polygamyThe report on the pastoral challenges of polygamy raised ethical questions about whether the core meaning of Christian marriage can be reconciled with polygamous unions. The commission highlighted the Christian understanding of marriage as a total mutual gift between two persons.“If marriage translates into ‘the gift of oneself to another,’ one might wonder how a man or woman can experience this ‘gift of self’ by giving themselves to several wives or husbands at the same time,” they observed.Commission members also raised questions about emotional and psychological dimensions, asking whether shared marital relationships risk undermining authentic communion between spouses.The Christian understanding of marriage, they noted, is further illuminated by the apostle Paul’s comparison of marriage with the relationship between Christ and the Church — a singular and exclusive covenant of love.Pastoral challenges: Baptism and sacramental lifeThe commission acknowledged that polygamy has long posed pastoral challenges for the Church in Africa, especially when individuals living in polygamous unions seek baptism or integration into Catholic communities.Historically, missionaries often approached the issue by requiring monogamy as a condition for baptism, they recalled, adding that “monogamous marriage was therefore a requirement for being or becoming a Christian.”Today, however, pastoral practice has evolved in many African dioceses, they said, identifying several pastoral approaches currently used within local churches.One approach requires a man seeking full sacramental participation to choose one spouse while continuing to provide for the other women and their children.Another response is the “permanent catechumenate,” in which a polygamous individual participates in catechetical formation and community life without receiving baptism or the other sacraments due to the continuing marital situation.A third practice involves baptizing the first wife when she has been placed in a polygamous relationship without her consent. In such cases, she may be fully integrated into the Christian community while remaining within her family environment.Position on baptism for polygamistsOne of the clearest conclusions of the SECAM commission concerned the sacrament of baptism. The commission argued that baptizing someone who intends to remain in a polygamous union risks undermining the theological meaning of baptism itself.“Baptizing a polygamist who will continue to remain so would give every appearance of legitimizing this irregularity and could distort or even devalue baptism of its substance,” they stated.For this reason, the commission recommended that baptism should normally follow a clear commitment to monogamous marriage.According to their report, polygamous catechumens should undergo thorough preparation and be ready to “accept the Gospel message, adhere to the Christian ideal, and commit to monogamous marriage before receiving baptism.”Implications for Catholics living in polygamous familiesAt the pastoral level, the members of the commission stressed accompaniment rather than exclusion. The Church, the report says, must practice “a pastoral approach of proximity, listening, and accompaniment.”This approach acknowledges that many polygamous families cannot easily dissolve existing marital bonds. In such cases, pastoral accompaniment may maintain the family structure while gradually introducing the Christian vision of marriage.The commission noted that some members of polygamous families — particularly the first wife and children — may meet the conditions for full sacramental participation, while others may live their faith “in a penitent manner and in the hope of full integration into the community of Jesus’ disciples.”Ultimately, the commission members framed the issue as part of a broader process of inculturation. The challenge for the Church in Africa, they concluded, is to present the Gospel within cultural realities while remaining faithful to the Christian understanding of marriage.This story was first published by ACI Africa, the sister service of EWTN News in Africa, and has been adapted by EWTN News.

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SECAM has issued a 25-page final report addressing the pastoral challenge of polygamy across Africa, a direct response to a mandate given at the Synod on Synodality.

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