Online Reporter
Reverend Dave M’kandatsama
THE church is an important institution in Zimbabwe. Its presence cannot simply be wished away, as it is a divine institution designed to pursue a Godly agenda that adds value to society.
In Zimbabwe, the influence of the church is pervasive.
Yet the church’s role has not always been consistent. At times it has been a powerful force for good, while at others it has been compromised, silent, or even irrelevant.
For the church to function effectively, it needs a clear understanding of its role.
What do we mean by ‘church’?
In Zimbabwe, the term ‘church’ is often used to refer to a denomination or the building where members gather. People commonly say, “Let’s go to church” or “Let’s not miss church.” However, the church is not a building.
The word translated as church in the New Testament is ecclesia. For the Jews, it referred to the assembly of Israel summoned to meet at the Tabernacle.
For the Greeks, it meant the assembly of free citizens called together by a herald. For followers of Jesus Christ, ecclesia is the redeemed community of God, called to appear in His presence.
In this article, when we refer to the church, we are speaking mainly about the Zimbabwe Council of Churches and the Roman Catholic Church — the mainline churches that have played a significant role in shaping public life.
The church before Independence
The church served as a breeding ground for nationalism and the struggle for justice as far back as 1890. Clergy such as Ndabaningi Sithole, Abel Muzorewa and Canaan Banana were at the forefront of political engagement.
The relationship between church and State has always been complex. During the colonial era, some churches supported white rule and benefited from land seized from Africans.
Others, particularly the Roman Catholic Church, stood up to defend citizens when the colonial government violated human rights.
The church also collaborated closely with liberation movements. It became fertile ground for grooming nationalists such as Canaan Banana, Joshua Nkomo, Robert Mugabe, Abel Muzorewa and Herbert Chitepo.
However, this involvement came at a cost. When the Rhodesian government passed the Law and Order Maintenance Act of 1960 and banned political activity, many black Zimbabweans were detained.
In response, the Christian Council of Rhodesia established Christian Care in 1967 to support political prisoners and their families.
Christian Care paid school fees for detainees and their children, provided relief to the destitute, and helped build human capital at a time when the state failed to do so.
After Independence: A Shifting Role
When Zimbabwe gained independence in 1980, Rev Canaan Banana became the country’s first president. The church had been central to the liberation struggle, but its relationship with the State changed thereafter.
Some clerical leaders who had once challenged colonial rule became quiet. Others aligned themselves with the new government.
The church’s transformative work
Despite these setbacks, the church has remained active. It played a key role in the constitution-making process and contributed to shaping the current constitution.
Christian Care’s work in education and humanitarian relief during the liberation struggle demonstrated how the church could effectively address both charitable and developmental needs.
Where to from here?
Zimbabwe’s churches must reclaim their prophetic voice.
Women constitute the majority of active church members and are the unsung heroines of the church. Yet they continue to be sidelined from leadership and social justice initiatives. For grassroots action to succeed, male church leaders must urgently place women at the centre.
The church remains a powerful social force, deeply woven into the fabric of the nation. Despite past shortcomings and resistance from illiberal politicians, it must build on recent gains and transform itself into a formidable movement capable of constructively engaging authorities and addressing national issues. To be prophetic is to take risks.
