Since the reign of the late Robert Gabriel Mugabe, Zimbabwe has been seized by retrogressive puppetisation of partisan gospel ministers and churches, worsened by state victimisation of those who stand against political ills. Church and state relations were compromised and fear gripped most citizens. At his inauguration, the incumbent President Emmerson Mnangagwa pledged a ‘new dispensation’ but contrarily remained similar to the preceding regime. Today, Church and state relations remain compromised as leaders appear accommodative when supported and vindictive when critiqued. The prevailing situation divided the Church, leaving some pastors dining with oppressive leaders whilst others side with the oppressed, culminating in disturbing polarisation. Ruling politicians captured some gospel ministers to sanitise the ‘new dispensation’ and vilify its critics. Although multiple researches have been carried out on Church and politics in Zimbabwe, the lack of clarity on how churches should engage with the state remains an ongoing challenge. Using a literature-based approach, this article evaluates ecclesial engagement with national politics in view of the Old Testament’s fearless prophetic involvement in politics and the New Testament’s understanding of the Church as the salt and the light of the world (Mt 5:13–16). Results of this assessment are that Church engagements with politics have been defined by economic volatility, polarisation, corruptibility, hermeneutical weaknesses and theological differences. The article concludes that the Church should contextually apply the Old Testament’s prophetic stance and the New Testament’s ‘salt and light’ engagement in Zimbabwe.Interdisciplinary and/or interdisciplinary implications: Assessing Church and political engagement in Zimbabwe under the new dispensation in light of the Old Testament’s prophetic involvement in politics and the New Testament’s conceptualisation of the Church as salt and light (Mt 5:13–16) is a contextually critical contribution that interfaces ecclesiology with Christian, biblical, public and political theologies.
Transfers and retirement of pastors positively and negatively affect their personal, family and congregational spiritual, social and economic lives. In the Zimbabwean context of political and economic volatility, pastoral transitions have been a formidable ‘elephant’ in most classical Pentecostal denominations for a number of decades. Whenever anybody triggers its discussion, some parishioners hesitantly disengage in fear of provoking and hurting each other. Against her procedural stipulation that pastoral deployments should be reviewed annually, to effect exchange of ministerial gifts and balanced edification of the Church, leaders predominantly transfer junior pastors, while most seniors usually object and only move in circumstances beyond their powers, such as when ill or dead. Consequently, juniors remain gracefully while seniors overstay disgracefully. A lot has been published on leadership successions, but attention on pastoral shifts remain passive in Zimbabwe. Thus, this paper unravels some problems and panaceas of pastoral transfers and retirement. Using qualitative grounded theory and participative observations, it discerned that contradictory theological conceptualizations, unclear constitutional and procedural provisions, policy gaps, economic instability, personal and family disruptions, insecurities and other factors problematize pastoral transitions. Conclusively, concerted efforts should be redoubled to rebuild the governance and economy of the church to mitigate disruptions, sustain, secure and create a conducive environment for smooth pastoral reshufflings. This paper addresses problematic pastoral transitions, interfaces African ecclesiology and leadership with pastoral theology from the Zimbabwean context.
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