The Anglican Church and issues of polygamy in the Niger Delta: A historical analysis
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Tropical Journal of Arts and Humanities 3(1), 20-32, 2021
ISSN: 2645-2529 (Print) 2645-2537 (Online) Available online at credencepressltd.com,
http://doi.org/10.47524/tjah.v3i1.6
The Anglican Church and issues of polygamy in the Niger Delta: A historical
analysis
Ben O. Onu
Department of Religious and Cultural Studies
University of Port Harcourt, Rivers State, Nigeria
E-mail: vendrbenonu@yahoo.com
Abstract
Marriage is a divine institution and a universal phenomenon that is expressed culturally. When missionaries reached
the Niger Delta region of Nigeria through Samuel Ajayi Crowther of the Church Missionary Society (CMS) in 186,
the issue of Christian marriage as opposed to polygamy posed a challenge in the early years of the Anglican Church.
The crux of this paper is an analysis of the problem of marriage in the Anglican Church and how the issues were
handled. Data were collected from primary and secondary sources and the methods adopted were historical and
descriptive. The primary sources included participant observation methods. Findings revealed that the dynamism in
the teachings, persuasions, prayers, tolerance, and legislations adopted by the missionaries coupled with a great
understanding of scriptural and social importance of monogamy, multiplicity of new groups, and modernism
favoured the increase in Christian marriage in the Niger Delta mission. The paper therefore recommended that
attention should be given to primary counseling and communities to be engaged in conversations about marriage for
sustainability of the increase in marriage under the ordinance in the Niger Delta region of Nigeria.
Keywords: Polygamy, Christian marriage, ordinance, tolerance, synod.
Introduction Missionary policy of “self-support” that
In response to the requests for personnel for seemed to be synonymous with the ND
enhancement of the economic, educational mission originated from Rev. Henry Venn,
and religious prospects as an alternative to CMS General Secretary. The effectiveness
the trade-in slaves, Christian missionaries of Crowther‟s missionary methods
arrived at Calabar on April 10, 1846. Rev. contributed to the penetration of Christianity
Hope Masterton Waddel who led the team in the ND area than anywhere else in
made three unsuccessful attempts to plant Nigeria. The mission expanded from Bonny
the church at Bonny. In October 1864, into other Delta coastal communities of
Bishop Samuel Ajayi Crowther of the Brass (1864), Opobo (1873), Kalabari
Church Missionary Society (CMS), trained (1874), and Okrika (1878). From these
in evangelical doctrine, reached Bonny in principal Delta communities, the church
the heart of the Niger Delta (ND) region of advanced into Ikwerreland in 1895 and other
Nigeria. He opened negotiations with King upland stations of Ekpeye (1898), Ogba
William Dappa Pepple and his chiefs for the (1907), Eleme (1910), and Etche (1914).
funding of both church and school. The foundation of Saint Stephen‟s
Consequently, on April 29, 1865, active church, Bonny, was laid in 1888; and in
missionary work commenced at Bonny. A 1889, the church was dedicated. The church
fundamental goal of the CMS Mission in made a humble request for Crowther, as
Africa “was not to establish itself but to Bishop of Niger Territory Diocese, to make
establish a Church - a Church for the local the church his official residence. He
people run by the local people”. The mission consented to the request and the Bonny
goal was rooted in the sustainability of the Church became the first Cathedral in
3s principle of the promotion of “self- Nigeria. In 1874, the Niger Territory diocese
propagating, self-supporting and self- was divided into Upper Niger and Lower
governing” church (Onu, 2020, p. 2). The Niger Archdeaconries for effective
20Ben O. Onu: The Anglican church and issues of polygamy in the Niger Delta: A historical
analysis
administration. In August 1890, the two the paper addresses include: what was the
Archdeaconries began to experience an antecedent to the problem of marriage in
unhealthy relationship, which eventually early years of the church in the ND? How
resulted to a rupture. On December 31, did the early converts in the ND respond to
1891, Bishop Samuel Crowther died. The the demand of the church on marriage?
London Committee (LC) changed the What approaches did the church authorities
mission principle and declined to consecrate adopt to the problem of polygamy in the
James Johnson as Crowther‟s successor, ND? What factors favored the acceptance of
because they considered him to be a Marriage under Ordinance in the ND
nationalist who adhered to the slogan church? To address these questions, data
“Africa for Africans”. The Lower Niger were collected from primary and secondary
Mission, under Archdeacon Dandeson sources. The study adopted qualitative
Coates Crowther; in loyalty and respect for research using historical, descriptive and
Bishop Crowther, severed their relationship participant observation approaches.
with the CMS Upper Niger Mission. The
area was declared Niger Delta Pastorate Concept of marriage
(NDP), and on April 29, 1892, it was Marriage is one of the oldest institutions that
formally inaugurated at Bonny with the have exixt4ed in the human society. It is a
declaration, “We are a self-supporting and socially recognized union between two or
self-governing Pastorate Institution, in full more individuals that typically involve
communion with the Church of England” sexual and economic rights and duties. The
(Onu, 2018, p.128). New Encyclopedia Britannica (2015)
The creation of Dioceses of Lagos, presents it as a legally, and socially
and Niger in 1919 brought the NDP and the sanctioned union between one or more
CMS Niger Mission under the Diocese of husbands, and one or more wives that
Niger. Bishop B. Lasbrey became the accords status to their offspring, and is
Diocesan in 1922 and in March, 1931, the regulated by laws, rules, customs, beliefs
inaugural Synod of the Diocese that and attitudes that prescribe the right and
consummated the reunion was held at duties of the partners. Culturally, it is a
Onitsha. On January 1, 1952, the Niger phenomenon which sanctions a more or less
Delta Diocese was created, from where permanent union between partners, and
emerged the Dioceses of Calabar- December conferring legitimacy on their offsprings.
20, 1990; Uyo-November 27, 1992; Niger For Africans, marriage is the focus of
Delta North-May 16, 1996; Niger Delta existence, the meeting point of a given
West-November 28, 1999 and Okrika- community, the departed, the living and
November 17, 2003. The Niger Delta North those yet to be born. It is an intimate union
Diocese birthed Ahoada - July 27, 2004; between man and woman of which mating is
Ogoni - March 16, 2005; Etche - March 19, an essential (and sacred) expression, and
2007; Ikwerre - April 20, 2007, and Evo - establishing enforceable rights between
July 13, 2009. The Dioceses of Northern them, making a change of status for them
Izon and Ogbia were carved out of Niger and their parents, giving the children of the
Delta West on June 5, 2008, bringing the union a higher status than extramarital ones,
number to thirteen (13). generating relationships of consanguinity
This study focuses on critical and infirmity, implying that other forms of
historical analysis of the doctrinal stance of mating or intimacy are deviant or
the Anglican Church on issues of polygamy preparatory to marriage (Shorter, 1978,
and Christian marriage. The questions which p.83).
Tropical Journal of Arts and Humanities, Volume 3, Number 1, 2021
21Ben O. Onu: The Anglican church and issues of polygamy in the Niger Delta: A historical
analysis
The Holman Illustrated Bible have come to have the force of law. It is a
Dictionary (2003, p.1082) defined Christian rule, which, in a particular district, has, from
marriage as the “sacred, covenantal union of the long usage, obtained the force of law. It
one man and one woman formed when the is “a mirror of long usage” which implies
two swear before God an oath of lifelong that a particular custom may be one which is
loyalty and love to one another, the sign and autochthonous, instilled and has become part
seal of which is sexual intercourse”. Thus, and parcel of the people as a result of long
marriage is a life-long covenant relationship usage and practice of such people.
between two persons, one man and one Customary marriage is consummated by the
woman as husband and wife who are exchange of drink between the groom and
resolved to walk together as companions, the bride amidst family members and
friends and complimentary partners, friends. This exchange of drink is symbolic
exercising sexual and economic privileges of the bond, unity and mutual trust that will
and duties for the bringing into existence of exist henceforth between the two. This is at
other persons. the point when they have been joined by the
Marriage is intended for eldest man among the kinsmen or kindred or
companionship and procreation for his representative. The joining takes place
continuity of the human race. The primary after all requirements have been met by the
purpose is the creation of new life, as every bridegroom such as carrying of wine,
marriage sets the stage for the next payment of dowry and pride price etc.
generation of the community. It is Statutory marriage in Nigeria has its
prototypical of the human creation. The origin from colonial rule. The first
Talmud records that one who does not enactment was the Marriage Ordinance of
participate in „be fruitful and multiply‟ 1863 that provided for the granting of a
causes God‟s presence to vanish (Diamant, license for marriages, which enabled the
1985, p.27). Marriage promotes morality in parties to proceed to celebrate their marriage
the society as through it, indiscriminate according to the rites of their church.
sexual behavior ought to be checked. It is Marriage Ordinance of 1884 repelled the
for unity, support, love, warmth and care. former and made marriage under the
Ordinance monogamous (Okpara (n. d, pp.
Types of marriage in Nigeria 12-3). Thus, statutory marriage is the
Nigerian law envisages and recognizes t voluntary union for life of one man and one
types of marriages; Customary/Traditional woman to the exclusion of all others. It is
marriage, statutory marriage or marriage regulated by the Marriage Act and the
under the Act and Islamic marriage which is Matrimonial Causes Act (2004). It is
also a kind of statutory marriage or marriage celebrated after the publication of notice for
under the Act. Customary marriage is the 21 days in the office of a Registrar of
primary, foundational, principal and marriage (Ononye, 2019). The consent of
traditional form of marriage that is the groom and bride or/and their parents is
recognized in any society, country or required. The Act, evidenced by a Marriage
religious group, at any given time. It Certificate, confers jurisdiction of the Court
requires families of the bride and the groom to hear the petition for dissolution of
to engage in some ritual visits and exchange marriage.
of gifts according to the customs of that A marriage conducted by any
culture. The Black’s Law Dictionary (1999) religious institution falls under the category
defined custom as a practice that its of statutory marriage, provided the religious
common adoption and long unvarying habit institution is registered with the appropriate
Tropical Journal of Arts and Humanities, Volume 3, Number 1, 2021
22Ben O. Onu: The Anglican church and issues of polygamy in the Niger Delta: A historical
analysis
government authorities that authorize it to One area of significant difference between
conduct such marriages and issue Western and African culture is marriage. In
certificates to that effect. Christian marriage England, polygamy was a crime punishable
is a divine institution of a life-long and by law. In Africa, marriage takes different
exclusive union, and the relationship forms based on the worldview of the culture
between one man and one woman as and experiences of the family and persons
husband and wife contracted under the involved. Polygamy is a compound word
precepts of the Church after a period of meaning plural marriages that “allow an
preparation by the groom and the bride. One individual to have several husbands or wives
of the responsibilities of the Ministry of simultaneously” (Schaefer, 2003, p. 350). A
Interior concerning Statutory Marriage is to woman legally marrying to more than one
license places of worship for the conduct of husband at a time is polyandry. Where a
statutory marriage. The license places woman marries two brothers, it is Adelphic.
church marriage under the Act. Pursuant to Polyandry devalues the social worth of
section 24 Marriage Act (2004), the women, and is not favoured in male-
Principal Marriage Registrar is to print and dominated societies. Polygyny is the
deliver to…recognized ministers of licensed marriage of a man to two or more wives
places of worship, books of marriage concurrently. This is found all over Africa,
certificates (Ononye, 2019). A Christian though less common in some cultures.
wedding conducted by an unregistered There are two forms of polygamy,
church is only conducting a ceremony that “limited” and “unlimited”. The former is
cannot pass as statutory marriage. where a man is allowed to marry up to a
Christian marriage is celebrated as certain number of multiple wives as
Solemnization of Holy Matrimony or applicable to the Muslims. Qur‟an, 4:3 says,
Blessing of Marriage for those already “Marry women of your choice, two, or three,
married and living together under Native or four; but if ye fear that ye shall not be
law and Custom. In both, the man and the able to deal justly (with them), then only
woman as husband and wife make one, or that which your right hands possess.
confession of their willingness to build their That will be more suitable, to prevent you
union according to Christian principles of from doing injustice”. Unlimited polygamy
love. The marriage is celebrated by a priest is where there is no prohibiting law to the
with open doors between the hours of 8am number of wives a man can marry at a time
and 6pm in the presence of at least two (Enamali, 2012, p.267). This practice is
witnesses. The ring is exchanged between found in almost all African society.
the husband and wife as a seal of their Unlimited polygamy could be sororal,
union, and the officiating priest, parties and where the co-wives are sisters, which is
witnesses sign the certificate in duplicate. often preferred form because sisters are
The distinctive unity in Christian marriage is thought to be more mutually supportive, and
that the two become “one flesh” which less argumentative than non-siblings. A
separates them from others as a distinct typical rule as was practiced in at least 40
family unit. It emphasizes monogamous Native American cultures in the 19th century
relationship, which involves wife and one was that the eldest girl in a family marries
husband. first, and as her younger sisters come of age,
they join her as co-wives. Mono-polygamy
Conceptualizing marriage (polygamy) in is where concubinage leads to successive
the Niger Delta polygamy; while clandestine polygamy is
where co-wives are kept in ignorance of
Tropical Journal of Arts and Humanities, Volume 3, Number 1, 2021
23Ben O. Onu: The Anglican church and issues of polygamy in the Niger Delta: A historical
analysis
each other. Bigamy is the “act of marrying common expectation that women will
one person while legally married to another” remain sexually abstinent for two or more
(Black’s Law Dictionary, 1999, p. 254). Co- years beginning in the last months of
habitation is a system where a man and a pregnancy (or upon parturition). It fosters
woman live together (cohabit) and raise adequate birth spacing for the mother to
children without full sanctions of legal recover from the physiological and
marriage. emotional stresses associated with
The economic, social, and health pregnancy, lactation, and the care of a little
advantages of classical polygamy made it child. It caters for the sexual and procreative
gain the approval of African women and needs of the male. If one wife is indisposed,
people. It is an asset in rural communities as the husband can find a substitute. It
well as modern re-settlement schemes where minimizes prostitution and promiscuity. It
larger shares are allotted to polygamous keeps the female fertility rate low and caters
households. It ensures prosperity in labour for childless marriage by providing the
intensive (agricultural) economies. Women kindest solution to the infertility of the first
contribute significantly to the wealth of the wife. Where mortality rates of men
household and can materially benefit from consistently exceed those of women,
the labour of an additional spouse. It makes polygamy can be seen as a solution to the
domestic chores easier since the work is “deficit” of males and the “surplus” of
shared (Lewis, 1982, p.95). females. It ensures more children into the
Socially, co-wives and their children family thereby increasing family size. It is
may accrue enhanced status and prestige as claimed that through polygamy all women in
members of a large household and a community can be married and so be
inherently prosperous. It implies a superior materially supported (Shorter, 1973, 173-4;
position and raises the status of the first Beatie, 1980, p.118).
wife. In Ikwerre for instance, the first wife is However, polygamy generates
called Ogbotu, while others are referred to tensions, bickering, sexual jealousy between
as Achama. Polygamy increases friendship co-wives, and divorce. Quarrels and fights
between co-wives as some of them are often among the wives and among their children
“sisters” who are expected to hold similar are not infrequent. There is poor discipline
values and had already experienced sharing and up-bringing of the children as the father
a household. If one wife is ill or dies, there has less time for his children. It is
are others to carry on the family. Through uncongenial to modern women, does not
levirate and widow inheritance, polygamy favour social companionship in marriage
caters for unsupported women. In societies and creates a “widow problem” on the death
that provide no institutionalized role for of the husband. It is husband centered with
unmarried women, the status of a co-wife less care for the wives and their children,
may be preferable to that of a single woman. thereby making the wives and their children,
Again, it confers stability through multiple prone to immorality and other social vices.
alliances. According to Shorter (1973, p. 174),
In maternal and child health, during “Polygamy, creates a family of considerable
postpartum recovery, for instance, co-wives legal complexity, lessens the educative
can usually rely upon each other to perform influence of the father over his children, and
the most strenuous work of the household. is irreconcilable with the educational and
By creating opportunities for sexual economic emancipation of women, and the
companionship among the other members of desire of women to play independent roles
the marriage, it also supports the once in society”.
Tropical Journal of Arts and Humanities, Volume 3, Number 1, 2021
24Ben O. Onu: The Anglican church and issues of polygamy in the Niger Delta: A historical
analysis
Missionaries and the challenge of of Ekpetiama parish reported that since 1981
marriage in Niger Delta mission when the church was recognized as an
The early church was challenged by welfare autonomous parish, there was no single
and cultural identity (circumcision). In Christian marriage. Another at Northern
Africa, the church faced the problem of Ijaw added that for the five years they had
polygamy, marriage and divorce in the early first blessing of marriage in 1984 (Synod
years of missionary work. The experience report, 1984). In 1995, vicar of Amassoma
was the same in the Niger Delta (ND) said, only one couple blessed their marriage,
mission where the greatest percentage of and it was the first of its kind in the history
supporters of the church in her vision of of the church.
“self-support” was polygamists. The poor Writing on Ikwerre mission, Epelle
attitude of converts to the marriage under (1955) stated that “Marriage under the
ordinance caused missionaries to lament for ordinance sometimes regarded as „Church or
several years. Archdeacon Crowther in his Christian marriage‟ has been problematic as
letter of December, 1884, to Mrs. Pelly, an in the Church of its origin,-the Niger Delta”.
auxiliary helper, about the mission at Brass In 1926, the superintendent of Isiokpo
said: “The prevailing sin has been this district noted that “The question of Christian
matter of polygamy… these remarks apply marriage has been a matter of absurdity to
more to the church at Nembe, where the many a member in connection with our
majority of the Chiefs who embraced Church throughout Ikwerre region”. The
Christianity and were baptized have fallen Superintendent of another district wrote
into the sin of polygamy” (Epelle, 1955, quite a quarter century later that “Marriage
p.25). is the gloomy side of the whole work in the
The superintendent of Southern Ijaw district”. Another confirmed that, “marriage
district reported that, “The majority of the under the ordinance is a dry bone in this
members prefer a polygamous life” (Synod district as polygamy has for long years been
report, 1975). Another source at Okrika the order of the day” (Epelle, 1955:74).
(Ogu) said that there was no Christian Ogbakiri District superintendent reported in
marriage for two years, 1976-1977 bacause 1964, that, “People here found it difficult to
many young men and women did not accept marry under the marriage ordinance”. Ten
the Christian marriage; and so the spiritual years later, another said, “Marriage under
part of the work is still lacking very much in Ordinance is considered as an abomination,
the District (Synod report, 1984, p.144). and those who contracted their marriages
Hence it appeared surprising to record under Registrar, could not see their way
marriage blessing of two couples, in clear to seek for the blessing of the Church”
addition to an Agent at Ogu in 1979. (Synod report, 1975). Superintendent of
Marriage remained the main problem in Ndele district decried in 1979, that,
Andoni (Obolo) district as Christians in the “Counselling members at this part of the
area did not value church marriage. Even at world nowadays about [a] wedding, sounds
St. Stephen‟s cathedral Bonny, there was no as invoking juju or evil spirits against
church marriage in 1979, as that holy them...some prefer heathenism to
institutional aspect of the work was not Christianity instead of marrying in the
given its due regard. In 1987, the Provost of Church. For the period of my three years
the cathedral expressed thanks to God for stay here, I only blessed one marriage”
the two marriages that were blessed in the (Synod report, p.190). There were many
Cathedral as against none for several years, members with only one wife who dread the
in the past (Synod report, p. 121). The vicar altar at Elele. Isiokpo district superintendent
Tropical Journal of Arts and Humanities, Volume 3, Number 1, 2021
25Ben O. Onu: The Anglican church and issues of polygamy in the Niger Delta: A historical
analysis
expressed in 1984, that, “Marriage is uncompromising as he considered it as the
becoming a thing of the past in the district” most common to the natives in embracing
(Synod report, p.128). the gospel message. Though Captain Burton
The district superintendent of in his book, Abeokuta and the Cameroons
Ahoada declared in 1995, that, “It was still a maintained that the opposition of the
problem to convince the average African missionaries was a stumbling block and an
that Christian marriage is the only ideal obstacle to the conversion of the heathen to
marriage. Unfortunately, the educated ones the Christian faith; Crowther discussed
have also fallen victim of African traditional polygamy as “slavery of the female
marriage. Another at Ihuowo, Ahoada area, population of the countries where it
said, Church marriage was still not prevailed”, as it could not check the evils of
embraced by young ones in the area as men sensuality (Epelle, 1955, p.20). He taught
find it difficult to take their wives to the missionaries “Do not destroy the culture of
altar (Synod report, 1995, p.103, 256). the Africans”. Again, “Respect the customs,
The prime factor for the low ebb in the laws, and the traditions of your hearers”.
the marriage under the ordinance in the ND Someone then remarked, but some customs
was the social structure that promoted such as polygamy, slavery and human
multiple wives and large family size for sacrifice are cruel and revolting. He replied,
economic and social security. Concubinage “But we shall aim to use persuasion”.
in the area was regarded as a normal and The question bothered on whether
legitimate practice and many saw the polygamists after being converted with
monogamy as a curse. Among the Ibaa their numerous wives should be accepted in
people of Ikwerre, the monogamous men the church and whether they should all be
were regarded as “still eating their mother‟s baptized when they ate accepted. These
food”, and Eleotu nwere (people of a single concerns were presented to the London
wife). Secondly, marrying in the Church Committee (LC) thus: would it be best to
after customary rites was considered ask a polygamist to send away all his wives
expensive for low income earners. Again, except one? What would become of those
the people respected Church rules and sent away? In African society, there was no
regulations, especially on marriage, “one- place for single women. The LC finally
man one-wife”. To them, contravening such decided to refuse baptism to polygamists
laws could lead to premature death, and no and received the wives and their children
family wished to lose any of their into the church (Decovert & Oladipo, 2006).
progressive sons to such “preventable
death”. Early approaches to church marriage in
Niger Delta mission
Bishop Samuel Ajayi Crowther on In 1907, Bishop Tugwell appointed the then
marriage Pastor of Opobo, Rev. J. A. Pratt as sole
It will be recalled that the Presbyterian Commissioner of a Commission of Inquiry
missionaries celebrated the first Christian which was charged to investigate and
marriage in Nigeria in 1848 at Creek Town determine the position of church members
between two Jamaican assistants, Henry on the question of marriage. The
Hamilton and Mary Brown (Onu, 2018, p. commission revealed the recognition of the
119, citing Fleck, 2013:91). On May 3, necessity for and the obligation of Christians
1874, the first marriage solemnization took to marry in the Christian tradition or
place at Bonny. The attitude of Bishop according to the prescribed form of the
Crowther to the social problem was quite Anglican Church (Epelle, 1955, p.46). One
Tropical Journal of Arts and Humanities, Volume 3, Number 1, 2021
26Ben O. Onu: The Anglican church and issues of polygamy in the Niger Delta: A historical
analysis
of the important issues discussed at the African public view on a vexed question. In
inaugural Synod of the Diocese on the 1949, a subcommittee was instituted in the
Niger, constituted in March 1931, at Onitsha Diocese on the Niger to deal with the issue.
after the reunion of the CMS Niger mission However, before the Committee came out
and the Niger Delta was “Church Marriage”. with its findings, the NDD had been carved
The marriage statistics of the ND mission out of the Niger Diocese, and the Committee
was significantly lower than those of the automatically ceased to function. A joint
Niger Mission, because many Christians in committee was later set up and in 1953
the ND had not conformed to “Marriage which gave the basis for acceptance of
under the Ordinance” as a Christian Native Marriage. One of such is that Native
obligation. The Niger Diocesan Board held Marriage should be life-long, indissoluble
in June, 1943, under the leadership of and exclusive. Furthermore, any marriage
Bishop Lasbrey made some resolutions which destroys any of these is unchristian.
favoring the blessing of the native marriage The Committee‟s findings were
of a Christian character. They resolved to presented to the Synod by the Honourable
consult authorities of Lagos Diocese in Chancellor of the Diocese on the Niger, Sir
exploring the possibilities of safeguarding Louis Mbanefo. Bishop E. T. Dimieari
the principles of Christian marriage while appealed to the Synod to accept the report as
avoiding the necessity of “Marriage under the Methodists and Presbyterians had
the Ordinance”. acknowledged Native Marriage in the
Another common problem to the church. After deliberations, the Synod
churches both in the Niger Mission and the resolved to acknowledge Marriage Blessing
ND was Divorce among persons married thus: That the Synod accepts the principle of
under the Marriage Ordinance. Native Marriage of which the parties to it
Representations to the Nigerian Government would accept the principle of a life-long
on the matter were made as the agreed indissoluble and exclusive union and make it
opinion of a corporate body, and covered in the basis of their married or proposed
proposals submitted to the Synod by Bishop married life. this was considered not
Lasbrey. The proposals entailed the unchristian and the Synod approved the
following: drafting of new marriage regulations
i. To consider the possibility of accepting Native Marriage based on the
changing the Marriage Ordinance to above principle.
the effect of putting it within the Where the members of the Church
reach of the ordinary man in any have married or proposed to marry
province of the Protectorate to obtain according to the law of the land which is not
a divorce for the cause of infidelity. idolatrous and have shown proof by affidavit
ii. To consider the possibility of placing in the form to be approved by the Diocesan
some check on the facility with of acceptance of the principle of a life-long
which divorces are obtained under indissoluble and exclusive union, their
the Native Law and Custom, seeing marriage may be blessed or solemnized in
that it causes much distress and leads the Church, for the member of the Church,
to grievous immortality” (Epelle, the marriage is deemed incomplete until it is
1955, p. 93). solemnized in the Church.
It was the desire of the Synod that
Though the Civil Authorities had not the Diocesan Resolutions of this Diocese
taken any action on the line of the proposals, and those of the Niger Diocese on the
yet they represented an agreement of the question of Native Marriage should be the
Tropical Journal of Arts and Humanities, Volume 3, Number 1, 2021
27Ben O. Onu: The Anglican church and issues of polygamy in the Niger Delta: A historical
analysis
same (Obuoforibo, 1990, p. 52-3). The In addition to the teachings and
resolution was adopted on April 28, 1954, at persuasions, a compromise was also adopted
the Third Session of the First Synod of NDD by the authourities of the church.
held at Port Harcourt. It stressed that Polygamists who expressed willingness to
marriage should be regarded as proper when bless their marriage with one of their wives
the Church has blessed such marriage. The (mainly first) in the early years were
rule of “no marriage, no confirmation” tolerated. It was for the purpose of raising
favored the mission work in the ND. Rev. D. local church principal officers like pastor‟s
I. Okechukwu of Isiokpo district said in and people‟s wardens.
1963, that 23 couples were married in the However, the Delta Church authority
church (blessing) to every body‟s surprise. in 1932 refused ordination training to a
The marriage helped to qualify many to Church teacher, Mr. T. A. Assor of Elele-
receive the rite of confirmation during the Alimini, because he was married to more
dedication of St Peter‟s church (Synod than one wife. He withdrew and joined the
report, p.92). The superintendent of African Church with some sympathizers
Kalabari district in 1975 affirmed that the (Onu, 2020, p.5). Men whose native
insistence on Church marriage before marriages were monogamous but not
confirmation, which made many blessed in Church were excluded from Holy
confirmation candidates to get married Communion. Also, women in native
properly as there were a handful of monogamous marriages were not freely
candidates for church marriage every year presented for confirmation.
(Synod report, p. 51).
Number of christian marriages in Niger Delta Mission (1981-1014)
Year Description Marriages
1981 Evo district 16
1987 St Cyprian‟s church Port Harcourt 16
2001 Evo group of churches 132
2001 St Paul‟s Cathedral, Diobu Port Harcourt 67
2006 St Paul‟s Cathedral, Diobu Port Harcourt 60
2007 Evo group of churches 60
2008 Ikwerre Diocese churches 105
2009 Diocese of Ikwerre churches 131
2010 Port Harcourt Archdeaconry 63
2011 Port Harcourt West Archdeaconry 94
2014 Port Harcourt North Archdeaconry 88
Data of marriage under ordinance in some ND churches
The above table shows the number of p. 183). In the same year, Archdeacon of
Marriages under Ordinance from the 1980s. Port Harcourt and superintendent of Apara
The superintendent of Evo district in 1975 District, Venerable Samuel Chukuigwe
held that despite the common urges from reported that number of couples joined in
every corner for the revival of our forgotten Holy matrimony rose from nil to twelve as a
cultures, including polygamy; six couples few young men and women have begun to
blessed their marriage. In 1979, he added realize the importance of Church marriage
that members have developed a high regard (Synod report, 1975, p.61, 71). Five years
for Christian marriage (Synod report, 1979, later, he declared that three of out the seven
Tropical Journal of Arts and Humanities, Volume 3, Number 1, 2021
28Ben O. Onu: The Anglican church and issues of polygamy in the Niger Delta: A historical
analysis
registered marriages were natives. The most Consequently, whenever there was an
interesting was a young graduate and a civil Episcopal function, the number of marriage
commissioner (Synod report, 1980, p.108). blessings naturally increased. Another
In 1981, the Superintendent of Omudioga aspect of the revival is in welfare, wherein
district said: “It is a joy to report that in a some churches in conjunction with an arm
community where almost every man vows to or unit sponsored the blessing of marriage of
marry more than one wife, we had been able some couples who had married according to
to bless marriages of four couples during the Native law and custom, but could not fulfill
year” (Synod report, p.186). the church marriage rites on financial
grounds.
Factors for revival in marriage under Expansion of Port Harcourt city into
ordinance in Niger Delta mission adjourning towns and villages was another
Revival of Christian marriage in the ND favour. The urbanization was followed with
churches was favoured by the understanding an influx of migrants from neighbouring
of the scriptural and social importance of the regions within and outside Nigeria. The
monogamous marriage. The Scripture says: migrants became a great asset to the growth
“The unfolding of thy words gives light; it and prosperity of the church in the ND
imparts understanding to the simple” (Psalm through participation in the churches within.
119:130). The systematic study of the word The response of “strangers” to the call for
of God through adult Sunday school Christian marriage positively increased
teachings exposed members to the secrets of church records and challenged native
scriptural blessings in honoring God in their converts. Out of the 94 marriages recorded
marriage. Pastoral persuasions and prayers in Port Harcourt West Archdeaconry in
served a good purpose. Archdeacon 2011, migrants accounted for 98%.
Chukuigwe in 1979 stated: “We pray that Commitment of these migrants in mission,
time will soon come when members would evangelism and church planting remains a
embrace this Church rite with due reference point in ND Anglicanism.
enthusiasm” (Synod report, 1975, p.71). The Modernism with an increased
superintendent of Eleme in 1993 affirmed economic status occasioned by
that “Christians over here are seriously industrialization proved helpful. Some
realizing the security and stability Church Christians in political, economic and socio-
blessing of marriage brings to their marital cultural organizations where financial
homes (Synod report, p.185). contributions were made for members
The next is an increase in during marriage ceremonies were challenged
ecclesiastical groups and offices. As new to accept Christian marriage. This was to
autonomous Districts, Parishes, enable them share in the welfare provisions
Archdeaconries and Dioceses are created, of such organizations as well as receive the
qualified men and women were needed to magnanimity of friends and well-wishers.
serve in the attendant new opportunities. Increased modern church buildings attracted
They included membership of Parish Church some people to celebrate their marriages in
Council, Archdeaconry and Diocesan city churches. The Vicar of St. Cyprian‟s in
Boards, Nominees of Bishop to Synod, Port Harcourt reported in 1987 that wedding
Knighthood and Diocesan officials. was a regular feature in the Church and has
Necessity was placed on members, become evangelistic, as young men and
especially financiers of the church, to marry ladies came forward to enroll as members of
under the ordinance as to fit into some of the the Church in order to have their wedding
new leadership and honorific positions.
Tropical Journal of Arts and Humanities, Volume 3, Number 1, 2021
29Ben O. Onu: The Anglican church and issues of polygamy in the Niger Delta: A historical
analysis
conducted in the Church (Synod report, Ministry (FLRM) to co-ordinate activities of
p.140). Marriage Counseling Committees of
churches in the Diocese, provide pre-marital
Marriage policies in Niger Delta mission counseling for intending couples and
The church as a dynamic institution; has promote family education (values) in the
continued to make rules on marriage. The Diocese. In 2001, DNDN Synod resolved
Church of Nigeria (Anglican Communion) “That every clergyman in the DNDN shall
defined issues of marriage in Canon XVIII marry. And that those Deacons who were
of the Constitution and Canons (2002) as not married were to do so within one year
amended. That, “Solemnization of Holy from the date of their ordination and that
Matrimony by the Rites of the Church is married clergymen shall reside with their
reserved to those who are baptized” (2:1). wives in their stations” (Onu, 2014, p. 150).
Again, “Where two persons living together Since then, clergymen who are not married
as man and wife under native customary law are excluded from priesthood. Again,
or any other generally accepted law and married priests who are not residing with
without other partners, are admitted to Holy their wives on the basis of “marital
Baptism, their marriage is ipso facto raised disagreement” are termed to have willfully
to the status of Christian Marriage. The withdrawn their services from the diocese
Church shall formally recognize this fact by and are not posted to minister in any church.
bestowing upon it a form of blessing” (3:2). No fewer than three priests have “willfully
Of polygamists, it maintained that withdrawn their services from the diocese”
“Unless under exceptional circumstances in this regard.
and with the direct permission of the Bishop In 2008, Synod ruled “That the
given in writing, no man living as a recent practice among some newly married
polygamist shall be admitted to Holy couples in celebrating their traditional
Baptism; a baptized person who becomes a marriage rite during the reception after
polygamist shall not be admitted to church wedding is un-Anglican and will no
Confirmation or Holy Communion” (4:1). longer be acceptable in the DNDN. And
Secondly, “The wives of a polygamist consequently, all traditional marriage
may… be admitted to Holy Baptism and swearing of affidavits or Court marriage
shall not be precluded from Confirmation must precede the Church wedding” (Onu,
and Holy Communion solely on account of 2014, p. 151). Bishop Blessing C. Enyindah
such marital circumstances” (4:2). Again, of Diocese of Ikwerre, in his Episcopal
“A baptized member of the Church who policy at Synod 2008 declared thus: “We
married a polygamist shall not be eligible will not allow wedding of pregnant women
for Confirmation; a communicant who in our churches. Priests are warned not to
married a polygamist shall be suspended engage in that. They can come for a
from Holy Communion as long as such a marriage blessing after delivery and we will
union shall exist unless under exceptional not allow traditional marriage ceremony
circumstances the permission of the Bishop after church wedding” (Synod report, p.67).
in writing shall have first been obtained for The rule on a pregnancy test is
Confirmation or restoration to Holy intended to teach young people self-control,
Communion as the case may be” (5:5). for as Gal 5:22-23 stated, “But the fruit of
Archbishop Ignatius C. O. Kattey, in the Spirit is love, joy, peace, patience,
his first address as the Bishop of Diocese of kindness, goodness, faithfulness, gentleness
Niger Delta North (DNDN) on August 5, and self-control”. However, some persons
2000, created the Family Life Resources whose tests are positive rather than wait for
Tropical Journal of Arts and Humanities, Volume 3, Number 1, 2021
30Ben O. Onu: The Anglican church and issues of polygamy in the Niger Delta: A historical
analysis
marriage blessing after child birth would increase in ecclesiastical bodies and offices,
decide to engage some Independent Church urbanization and modernism.
clergies to celebrate their marriage. In conclusion, the dynamism of the
Presently, some of them prefer going to the Anglican Church as a “living entity and not
Christian Ecumenical Centre, Port Harcourt, an ossified institution” (Onu, 2019, p. 173
where a pregnancy test is not a condition for citing Neil, 1977, p, 388) is revealed in her
solemnization of marriage. response to the common social problem of
polygamy and marriage in the ND. Converts
Conclusion including polygamists were tolerated;
Active missionary work commenced in the through Biblical teachings, pastoral
Niger Delta region of Nigeria from Bonny persuasions, prayers, revival and modernism
through the ministry of Bishop Samuel Marriage under Ordinance has become a
Ajayi Crowther of the CMS in 1864. The common feature. The new policies on
church expanded to other coastal and upland marriage are geared towards sustainability
communities as missionaries and converts of godly marriages in the church and
witnessed to the love of God. In 1952, the promotion of healthy family life in the
mission gained Diocesan status and in 2009 society.
the number of Dioceses rose to thirteen. Based on the findings of this paper,
The mission confronted a lot of the following recommendations are made:
challenges. One of the challenges was the
issues of polygamous marriage which was 1. The church should continue with
unchristian. In early years of Anglican teachings on marriage and family
Church in the Niger Delta, Christian values.
marriage was rare as the area was deeply 2. That Family Life Resources Ministry
rooted in polygamy, a common cultural should be established in all dioceses
practice in the African society. The to co-ordinate activities of church
economic and social security of polygamy, marriage counseling committees and
cost of financing customary and church implementation of marriage polices.
marriages and fear of the consequences of 3. Attention should be given to primary
not obeying church rule of “one-man, one- marriage counseling to provide good
wife” kept many converts away from the foundation for godly marriages. Thus
altar with their wives. This posed great far, emphasis has been on secondary
challenge to the Church in the Niger Delta. (on-marriage) counseling.
Authorities of the church approached 4. There should be instructive Christian
the problem through systematic teachings of programmes to orientate couples on
biblical truth, pastoral persuasions and the ways to bring up a Christian
consistent prayers to win the hearts of child in such a culture where
converts. Polygamists who expressed polygamy is a normative practice.
willingness to bless their marriage with one
of their wives were tolerated. The Work cited
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