Papers by Francis Machingura
Journal of Interdisciplinary Academic Research
Zimbabwe's political waters have been turbulent for more than a decade now. The political terrain... more Zimbabwe's political waters have been turbulent for more than a decade now. The political terrain has been characterised by political bickering, intimidations, violence and allegations of vote rigging. It is believed that the Lancaster House Constitution in a way aided these vices; hence the call for Zimbabwe to come up with a new constitution should be understood in this context. After the formation of the Government of National Unity, it was agreed that a new constitution be put in place before new elections are held. Thus, in February 2013, Zimbabwe held a referendum on a new constitution which was 'resoundingly' accepted by the people. This constitution was a result of negotiation between the three parties in the Government of National Unity, though consultative meetings were held across the country and stakeholders were asked to contribute. The church in Zimbabwe is one of the key stakeholders which made submissions for input in the new constitution. This article, therefore, explores the ecumenical bodies' reactions and reflections on the new constitution. Data gathered through interviews and documents analysis show that the ecumenical movement's response to the new constitutional provisions which deal with abortion, homosexuality and freedom of conscience is by and large negatively skewed.
The study is a response to the call for papers on African issues and it focuses on the theme of b... more The study is a response to the call for papers on African issues and it focuses on the theme of blood. The chapter seeks to answer the following questions: Why is blood, the sanctity of life, associated with defilement? How can the good and purity of life which blood symbolizes come out of impurities? How is the practice of blood manipulation represented in biblical texts? How can bodily refuse in this case blood be conceived as a symbol of purity, power and danger? How do readers of biblical texts understand the textual representations and interpretations of blood? Does each mode of blood manipulation rituals function as communicative symbols? Our response to these questions is threefold. First, we consider the sanctity of blood in relation to its purity and power. This is followed by an examination of danger beliefs associated with blood and lastly by an analysis of the sacred/taboo or purity/danger dichotomy within the context of the Old Testament and the New Testament as well as of the Shona Afro-Christians.
The status of women in many Zimbabwean communities has been discussed for a long time. The follow... more The status of women in many Zimbabwean communities has been discussed for a long time. The following questions have been raised: are women inferior, equal or superior to their male counterparts? It is common to find both print and electronic media carrying stories of Zimbabwean women who seek gender equality. Gender issues have been tabled in various constitutional debates. Though many Zimbabwean societies take tradition or culture as the judging line with the understanding that, a genuinely raised woman accepts being subordinate to men. One will then wonder whether the Zimbabwean culture is liberation-centered in nature when it comes to the status of women. Will our society change for the best or worst if we have women as leaders? Why doesn't the situation of women change in most churches when it comes to pastoral leadership positions especially for women who underwent some pastoral training as men? Why are women allowed to sing, dance and lead praise and worship but only told to be quiet when it comes to preaching and occupying leadership positions like pastoral posts or eldership in the Church of Christ? The answer rest in the practice of gender discrimination, prejudice and stereotyping based on a person's sex or gender, focused on women, hence, sexism. In this study people were interviewed in the Church of Christ in relation to the status of women in leadership positions.
Wrestling is a great sport that has attracted the old and young, men and women, and the rich and... more Wrestling is a great sport that has attracted the old and young, men and women, and the rich and the poor. If one puts wrestling in the larger context, it is one of the sporting activities that have economically changed peoples’ lives, especially in developed nations. Besides the positives, to the critics wrestling is not for the faint-hearted as it involves violent wrestling strategies for one of the contestant to win. The same strategies can be disturbing to pacifists. In that light, to talk of God’s wrestling with the shortcomings of His people should make this article interesting when related to the day-to-day experiences of Christians in general and especially to Zimbabwean Christians in particular. Can an individual wrestle with God and survive? Is it possible for God to wrestle with His creatures? In life, people struggle with the various challenges of life, and Christians are not an exception. For that struggle to be meaningful, people invoke God and His word in their search for solutions to their problems and challenges. How does God then “wrestle” with His creatures? This article critically looks at the challenges and questions that people have thereby leading God to wrestle with them over their shortcomings. A random sampling of fifty people was done in Harare, Zimbabwe, and the questionnaire at the end of this article was randomly distributed focusing on the shortcomings of people and what people think in relation to how God possibly “wrestles” with them in their weaknesses.
Cases of domestic violence in Zimbabwe have reached alarming levels with various awareness campai... more Cases of domestic violence in Zimbabwe have reached alarming levels with various awareness campaigns being led by Government, Civic Organisations, Churches, Family Members and Counsellors. It is now common to witness partners in marriage physically and verbally abusing each other. Women in most cases are the victims of violence. Around sixty people were randomly interviewed so as to tell their stories about the effects of domestic violence. This research seeks to find out how best Jesus’ understanding of marriage can be used in addressing issues to do with domestic violence.
This article seeks to look at Zimbabwean politics as a gendered phenomenon. Although, every human... more This article seeks to look at Zimbabwean politics as a gendered phenomenon. Although, every human being is defined and characterised as a political animal, the attitude towards women politicians convey another message in Zimbabwe. This is despite the fact that, we are in the era where the right of every human soul should be respected, even the right to become leaders in whatever discipline. Interestingly, the societal status of women in the family setting where the man (gendered male) is biblically defined as the head seems to characterize the Zimbabwean political landscape. The saying goes that, ‘men are there to be leaders whilst women stand as followers or men are the speakers whilst women are the audience’. The Bible has not been spared in creating and justifying a gendered political platform where women are made to serve and cultivate an uncontested supremacy and popularity of their male counterparts. Biblical texts are always cited even in the August House to support the view that women are there to serve and vote men into offices of authority. As a result the Zimbabwean public space has always been dominated by men since time-immemorial and most of the institutions have not been spared in the caricaturing and shoving of women thereby tilting the political platform in favour of men. Therefore this article seeks to interrogate the status of women in the Zimbabwean political landscape.
The status of women has generally become a human rights issue the world over, and Zimbabwe has no... more The status of women has generally become a human rights issue the world over, and Zimbabwe has not been left behind in that debate. Unfortunately, some men and women still believe that for women to occupy influential positions in society is testimony to the coming of the end of the world. As a way of buttressing men’s patriarchal or chauvinistic views, the bible is invoked to remind women about their place and role in society. Using a random sampling method, interviews were conducted with twenty-five men and twenty-five women in Harare, Zimbabwe, on their perspective on 1Timothy 2: 11 in the light of the empowerment of women in Zimbabwean society. This paper seeks to prove that negative perceptions against women are unhelpful and retrogressive and go against millennium development goals, particularly when biblical texts like 1 Timothy 2: 11–12, Ephesians 5: 25, 1 Peter 3: 1–2, 1 Corinthians 7: 4–5 and 1 Corinthians 14: 33b–35 are invoked to fight against the empowerment of women in the face of HIV and AIDS. Biblical texts like 1 Timothy 2: 11–12 can be applied out of context and erroneously used to serve or support patriarchal agendas – a position that this paper dismisses as morally untenable and disadvantageous to the rights of contemporary women. Yet the majority of women, as in the case of Zimbabwe, bear the effects of HIV and AIDS, poverty, unemployment and domestic violence.
This study seeks to look at the meaning and significance of Glossolalia in the Apostolic Faith Mi... more This study seeks to look at the meaning and significance of Glossolalia in the Apostolic Faith Mission in Zimbabwe.2 This paper has also been influenced by debates surrounding speaking in tongues in most of the Pentecostal churches in general and the Apostolic Faith Mission in Zimbabwe in particular. It was the Apostolic Faith Mission (AFM) that brought Pentecostalism to Zimbabwe.3 The paper situates the phenomenon of glossolalia in the Zimbabwean socio-economic, spiritual, and cultural understanding. The Pentecostal teachings on the meaning and significance of speaking in tongues have caused a stir in psychological, linguistics, sociological, anthropological, ethnographical, philological, cultural, and philosophical debates. Yet those in the Apostolic Faith Mission in Zimbabwe argue that their concept of glossolalia is biblically rooted. Surprisingly non-glossolalist Christians also use the Bible to dismiss the pneumatic claims by Pentecostals. The emphasis on speaking in tongues in the AFM has rendered Zimbabwean ‘mainline’ churches like Anglicans, Catholics and Methodists as meaningless. This is the same with African Indigenous Churches which have also been painted with ‘faultlines’, giving an upper hand to AFM in adding up to its ballooning number of followers. This is as a result of their restorationist perspective influenced by the history of the Pentecostal Churches that views all non-Pentecostal churches as having fallen from God’s intentions through compromise and sin. The AFM just like other Pentecostal churches in Zimbabwe
exhibit an aggressive assault and intolerance toward certain aspects of the African culture, which they label as tradition,4 for example, traditional customs, like paying homage to ancestral spirits (Kurova Guva or bringing back the spirit of the dead ceremony), and marriage customs (polygamy, kusungira or sanctification of the first born ritual). The movement has managed to rid itself of the dominance of the male adults and the floodgates were opened to young men and women, who are the victims of
traditional patriarchy. Besides glossolalia being one of the pillars of AFM doctrines, the following also bear some importance: personal testimonies, tithing, church weddings, signs/miracles, evangelism and prosperity theology.
Women in Zimbabwe, continue to be looked down upon in most disciplines particularly theatre. Yet ... more Women in Zimbabwe, continue to be looked down upon in most disciplines particularly theatre. Yet theatre has grown to become a big industry in the world in general and Zimbabwe in particular. It is not surprising that, people import and export cultures through theatre. Intercultural, intra-cultural and cross-cultural dynamics have been found to be easily communicable through theatre. Theatre is everywhere in both private and public spheres of life. Politicians have found the power of theatre not easy to resist in performing the magic power of courting the attention of potential voters. Zimbabwe music as part of theatre has culturally other genres where women cannot enter. Interestingly Zimbabwean women are musicians in Mbira, gospel, Rhythm and Blues and other genres but no or possibly few women are into Sungura music. Interestingly the role that women have been made to play in Sungura music is culturally gendered as in the case of Zimbabwe. Men have crowned themselves as kings of Sungura where queens seem not welcome and the media have created that gendered space where women are yet to break into. This paper seeks to argue that women musicians have not entered into Sungura music because of cultural gendered factors which are not economical as some might think.
The concept of the Holy Spirit and speaking in tongues, although a neglected dimension in written... more The concept of the Holy Spirit and speaking in tongues, although a neglected dimension in written African Theology and many Western mission churches, permeates the activities and functions of African Independent Churches (AICs) and Pentecostal churches. This paper suggests that the importance attached to the Holy Spirit in some Pentecostal churches in Zimbabwe shares some tenets with the Shona concept of spiritual possession, especially the role played by the spirit world in the lives of the Shona people. This has led some critics to argue that, Pentecostal churches are spearheading the rejuvenation of the long lost African spirituality. Ivan M. Satyavrata observed that, “the genius of Pentecostalism is clearly the remarkable capacity of Pentecostal movements to incarnate themselves in various indigenous cultures, producing rich cultural and theological diversity particularly on the aspect of spirituality.” Critics would like to note that, the Zimbabwean Pentecostal operational concept of the Holy Spirit has produced a hybrid concept which to some extent is influenced by the traditional beliefs of the operation of the spirits in the lives of African traditionalist believers. The argument is further raised that the concept of the Holy Spirit, especially the value attached to glossolalia, besides having a Biblical background is more of an adopting the Shona worldview of spirits adapted to the Biblical texts. However, Christian Pentecostals have dismissed any similarities that are raised by critics on the understanding of the operation of the Holy Spirit and the importance given to speaking in tongues as merely a misunderstanding of Christian pneumatology. Spirit possession as understood in ATR is taken as wholly the other or evil spirits.270 A sharp distinction is made between the devil, the evil one, the spirit that troubles and makes man sick, and the Holy Spirit who inspires, reveals and fills one with power and spiritual gifts.271 The possession of the gifts of the Holy Spirit or the in-filling by the Holy Spirit is quite different from possession by spirits and it is also clear that the Holy Spirit definitely excludes the others. Speaking in tongues in the Pentecostal fold features not as a continuation or replacement of traditional religious practices, but it is a sign of the Holy Spirit’s presence and guidance (Acts 2:3, 8:17, 19:6-7; 1 Cor.12:13; 1 John 2:20). In the Pentecostal fold, the spirit possession in the African Traditional Religion is classified under other evil spirits which are not from God but from a satanic source which does not acknowledge lordship and saviourship of Jesus. Satanic spirits are broadly taken as including other manifestations that fight against the broader church as acknowledged by Peter to Ananias in Acts 5:3.
Christianity takes a lion’s share in the Zimbabwean religious market particularly when compared t... more Christianity takes a lion’s share in the Zimbabwean religious market particularly when compared to other non-indigenous religions like Islam, Buddhism and Judaism. What is interesting is that, even though Christianity is a religion that has been associated with equality and freedoms of every human soul, the status of women in relation to polygamy in the apostolic sects have topped the debate. Critics of apostolic sects have argued that, women in these apostolic churches are there to serve the sexual appetite of men hence ‘the apostolic diet of wives’. This article seeks to interrogate the practice of polygamy in the Johane Marange sect in the light of HIV and AIDS. The purpose of this research is to show that until and unless there is a paradigm shift on the beliefs, teachings and practices of apostolic sects in terms of a deeper HIV and AIDS awareness programmes targeting these sects, the Zimbabwean women will continue to suffer.
Ausgesetzt, 2012
The status of people living with HIV and AIDS in Pentecostal churches1 is a sad story, when relat... more The status of people living with HIV and AIDS in Pentecostal churches1 is a sad story, when related to the negative attitude they get from their churches. Even though HIV and AIDS is just like any other disease, this is not true with Christian institutions deemed reservoirs of Christ’s love towards outcasts, sick and the poor of society. That Pentecostal churches preach the message of abstinence is beyond doubt, but how they translate this message in relationship to those already living with the disease is doubtful. The negative attitude towards HIV and AIDS as a curse from God for permissiveness has defined the Pentecostal theologies and how they interpret the Bible in relation to the disease. Sometimes, people living with HIV and AIDS are included in the church registers but in real
terms excluded on serious church matters. Stigma against HIV and AIDS people ranges from subtle to direct and usually manifests itself in the Pastors’ sermons, healing altar calls and Bible study teachings. It is in such circumstances where the Bible has unfortunately been used as a tool for stigmatization2 and discrimination against HIV and AIDS victims. It then leads one to ask the following questions: How can Pentecostal churches help in providing quality care and love to the affected and infected? Is it possible for Pentecostal churches to biblically minimize the stigma against the infested and affected?
THE BIBLE AND POLITICS IN AFRICA
The concept of “selling out”, although having its background in the world of the Bible, that is, ... more The concept of “selling out”, although having its background in the world of the Bible, that is, the gospels, has created a fertile ground in the contemporary religious, social, economic and political environment of Zimbabwe. However, the vocabulary of ‘selling out’ (Mutengesi in Shona or Umthengisi in Ndebele) dates back to the struggle for the liberation of Zimbabwe where the concept of ‘selling out’ was used and is still used for political mobilization as well as justification of politically motivated violence against opponents. This includes physically and psychologically “subtracting” opponents from either the religious or political scene. Besides the concept of ‘selling out’ having a political background, the present Zimbabwean political leadership has found the biblical character of Judas Iscariot, a willing pony in their fight and bid to close up any political space. People who politically do not subscribe to their ideas and policies are stereotyped as ‘sell outs’. Yet the role that was played by Judas Iscariot in the Messiahship of Jesus (Mk 14; Mat 26-27; Lk 22 and Acts 1:18-19) cannot be overlooked, considering that ‘had Judas not betrayed Jesus, all the volumes of heroic narratives, books and articles about Jesus would not have been there’. Jesus occupies a special and important place in the major religions like Judaism, Christianity and Islam due to the facilitative role played by Judas. As much as Jesus is accorded that place the same must be done to Judas Iscariot as he fundamentally played a theological role in betraying Jesus. Even if Judas had not betrayed Jesus, someone still had to do it and in this case Judas was there to play the role of a facilitator in the Messiahship of Jesus.
Since Judas Iscariot did something so critical and necessary for Jesus’ mission, why is he reviled? Why isn’t he also a saint like the other disciples of Jesus?1 If Judas was the disciple of Jesus, he could have loved Jesus as much as other disciples; so wasn’t his job as much harder than Peter and others considering that the power of prophecy was in support of his actions as narrated by the gospels? (Mat 27:9; John 17:12). If Judas was really a traitor in the sense, how could Jesus deliberately choose him to be one of his disciples? Why didn’t Jesus reform Judas when he became one of his followers? What motivated Judas to behave that way and what lessons can people learn in uniting contemporary societies basing on the figure of Judas? The gospels have come up with various reasons that led Judas to betray Jesus and one of the reasons (that Judas sold Jesus for love of money) have found meaning and relevance in the Zimbabwean situation especially when it comes to chastising those deemed disrespectful of the leadership or the popular view of the majority. That Judas played a commendable role in the sacrificial death of Jesus becomes secondary and what becomes primary is the fate that befell Judas when he hanged himself as reported by the gospel evangelists. Selling out in the Zimbabwean context is negatively regarded and the characterisation of Judas is used to manufacture phobias that benefit those with levers of power. The political and religious metaphors that one gets in the daily discourses warn people against selling out. The life threatening consequences that befell Judas are postulated as expected of those regarded as sell-outs. In order to get a clear and interesting analysis of the character, role and death of Judas Iscariot in the ministry of Jesus and the Zimbabwean social, religious, economic and political life; there is need to look at the gospel portrayal as well as the possible implications of such a portrayal in the Zimbabwean religio-political debate of ‘selling out’.
… the Nation and Intellectual Leadership Crisis …, 2012
The debate on HIV and AIDS has attracted necessary attention in all facets of Zimbabwean life. To... more The debate on HIV and AIDS has attracted necessary attention in all facets of Zimbabwean life. Today, the assumption is that all people, men and women, understand the urgent need to openly discuss and negotiate the need for safe sex, whichever way necessary, for the preservation of life and the integrity of families. Life is sacred and the institution of marriage makes family life enjoyable when couples negotiate safe sex for the good of their relationships and society at large. Unfortunately the status of Zimbabwean women is still in a sad state due to the prevalence of masculinist and patriarchal norms that negatively portray Zimbabwean women as subordinates and men as dominating all aspects of life. This portrayal of men and women does not end in the public sphere but is also found in the private sphere where men decide what is good for their partners in relation to safe sex. Even though seminars, programmes, conferences, electronic and print media have made people aware of HIV and AIDS, the cultural barriers supported by traditional African religions and Christian religious beliefs have taken women hostage, making them vulnerable to Sexually Transmitted Diseases (STDs), HIV and AIDS. This article looks at Shona cultural and spiritual beliefs that promote masculinity and considers the negative impacts on the sexuality of women and, in turn, the ongoing HIV and AIDS pandemic. With the popularity of Christianity throughout Zimbabwe in mind, the article uses 1 Corinthians 7:4 (“The wife’s body does not belong to her alone but also to her husband”) as the text that can be used for the liberation and empowerment of all women in the face of HIV and AIDS.
From Text to Practice-The role of the Bible in daily …, 2005
The book of Acts especially Acts 2:1-13 plays an influential role
on the beliefs and teachings o... more The book of Acts especially Acts 2:1-13 plays an influential role
on the beliefs and teachings of Apostolic Faith Mission as well
other Pentecostal churches. The book has influenced the AFM
theology, missiology, soteriology, ecclesiology, and pneumatology.
Acts 2:1-13 is also important in understanding how the AFM approach the Bible in relation to speaking in tongues (glossolalia).
The choice of AFM in this paper is not coincidental but is motivated
by AFM’s history of influence (particularly doctrinal) on most of the Zimbabwean Pentecostal churches like the: Apostolic Faith Mission Mugodhi, Awake Ministries, United Family Interdenominational Ministries (UFI), Heartfelt International Ministries (HIM), ZAOGA (Zimbabwe Assemblies of God Africa) and
Grace International Ministries. The influence is also noted in
some of the largest African Indigenous Churches like the Johane
Marange Apostolic Church and some Zionist Churches. The interest on AFM cannot be overlooked considering the number of
followers that the church commands, yet surprisingly not much
has been done by scholars in terms of research save to mention in
passing its existence as one of the biggest Pentecostal churches.
Some academic focus has been on ZAOGA as done by David
Maxwell and a bit on Family of God Church by Lovemore Togarasei. Most scholars exerted their research energies and time on African Indigenous Churches. This has provoked my desire in
this paper to look at AFM’s celebrated concept of glossolalia3 and
their argument that their teachings are rooted in the book of Acts.
Exchange, 2010
The mention of the terms ‘healing, truth and reconciliation’, conjure up different meanings acros... more The mention of the terms ‘healing, truth and reconciliation’, conjure up different meanings across religio-political, social and economical divide in Zimbabwe. This paper seeks to explore the possible implications of the reading of Matthew 18:21-22 in relation to reconciliation in the face of continual and structural violence in Zimbabwe. This rose as a result of the multiple reconciliation undertakings that have been witnessed by the Zimbabweans since the attainment of Independence in 1980. These healing whistles have been sounded in 1980, 1987 and recently 2008 after the brutal violence that took place in different shapes and depth. Most of the victims belonged to both political parties but mostly opposition parties save the violence before Independence as shall be shown in this paper. What is interesting is that, the recent 24-26 July 2009 healing calls by Mugabe are no longer a new phenomenon in Zimbabwe, as they do not produce any positive change on people’s behaviour and attitude; when it comes to how Zimbabwean people should relate and integrate each other without resorting to violence in the face of different political views. Surprisingly the calls for peace, unity, reconciliation, integration and forgiveness have left the Zimbabwean society more: wounded, divided and polarised than healed; and more disintegrated than integrated. How does one reconcile with someone who murdered your father, raped your mother or sister in your face; and that person is not made accountable for his actions but is only asked to apologize? This paper seeks to argue that healing or any reconciliation without the seeking of truth and justice is a goose chasing as it still leaves Zimbabwe a ‘violence infested’ country. I also take issue with Religious Leaders who quote Matthew 18:21-22; as a precursor for unconditional forgiveness on the part of the victim when it comes to reconciliation and healing in Zimbabwe.
Bible in Africa Studies by Francis Machingura
BiAS 26 ERA 5, 2020
THE CONTRIBUTORS AND EDITORS
BIRI, Kudzai (PhD)
BISHAU, David (PhD)
CHIKAFU, Philemon Tichafa... more THE CONTRIBUTORS AND EDITORS
BIRI, Kudzai (PhD)
BISHAU, David (PhD)
CHIKAFU, Philemon Tichafara (PhD) (late)
CHIMERI, Dudzai (PhD)
CHIMININGE, Vengesai (PhD)
CHITANDO, Ezra (PhD)
GWARA, Joyline (PhD)
HUMBE, Bernard Pindukai (MA)
KONYANA, Elias G. (PhD)
KONYANA, Shoorai (MEd)
MACHINGURA, Francis (PhD)
MADZOKERE, Nyasha (MA)
MAKAMURE, Clemence (PhD)
MAPOSA, Richard (PhD) (late)
MUSASIWA, Roy (PhD)
MWANDAYI, Canisius (PhD)
MUYAMBO, Tenson (PhD)
NDLOVU, Lovemore (PhD)
SIPEYIYE, Macloud (PhD)
TOGARASEI, Lovemore (PhD)
ZIMUNYA, Clive Tendai (PhD)
Uploads
Papers by Francis Machingura
exhibit an aggressive assault and intolerance toward certain aspects of the African culture, which they label as tradition,4 for example, traditional customs, like paying homage to ancestral spirits (Kurova Guva or bringing back the spirit of the dead ceremony), and marriage customs (polygamy, kusungira or sanctification of the first born ritual). The movement has managed to rid itself of the dominance of the male adults and the floodgates were opened to young men and women, who are the victims of
traditional patriarchy. Besides glossolalia being one of the pillars of AFM doctrines, the following also bear some importance: personal testimonies, tithing, church weddings, signs/miracles, evangelism and prosperity theology.
terms excluded on serious church matters. Stigma against HIV and AIDS people ranges from subtle to direct and usually manifests itself in the Pastors’ sermons, healing altar calls and Bible study teachings. It is in such circumstances where the Bible has unfortunately been used as a tool for stigmatization2 and discrimination against HIV and AIDS victims. It then leads one to ask the following questions: How can Pentecostal churches help in providing quality care and love to the affected and infected? Is it possible for Pentecostal churches to biblically minimize the stigma against the infested and affected?
Since Judas Iscariot did something so critical and necessary for Jesus’ mission, why is he reviled? Why isn’t he also a saint like the other disciples of Jesus?1 If Judas was the disciple of Jesus, he could have loved Jesus as much as other disciples; so wasn’t his job as much harder than Peter and others considering that the power of prophecy was in support of his actions as narrated by the gospels? (Mat 27:9; John 17:12). If Judas was really a traitor in the sense, how could Jesus deliberately choose him to be one of his disciples? Why didn’t Jesus reform Judas when he became one of his followers? What motivated Judas to behave that way and what lessons can people learn in uniting contemporary societies basing on the figure of Judas? The gospels have come up with various reasons that led Judas to betray Jesus and one of the reasons (that Judas sold Jesus for love of money) have found meaning and relevance in the Zimbabwean situation especially when it comes to chastising those deemed disrespectful of the leadership or the popular view of the majority. That Judas played a commendable role in the sacrificial death of Jesus becomes secondary and what becomes primary is the fate that befell Judas when he hanged himself as reported by the gospel evangelists. Selling out in the Zimbabwean context is negatively regarded and the characterisation of Judas is used to manufacture phobias that benefit those with levers of power. The political and religious metaphors that one gets in the daily discourses warn people against selling out. The life threatening consequences that befell Judas are postulated as expected of those regarded as sell-outs. In order to get a clear and interesting analysis of the character, role and death of Judas Iscariot in the ministry of Jesus and the Zimbabwean social, religious, economic and political life; there is need to look at the gospel portrayal as well as the possible implications of such a portrayal in the Zimbabwean religio-political debate of ‘selling out’.
on the beliefs and teachings of Apostolic Faith Mission as well
other Pentecostal churches. The book has influenced the AFM
theology, missiology, soteriology, ecclesiology, and pneumatology.
Acts 2:1-13 is also important in understanding how the AFM approach the Bible in relation to speaking in tongues (glossolalia).
The choice of AFM in this paper is not coincidental but is motivated
by AFM’s history of influence (particularly doctrinal) on most of the Zimbabwean Pentecostal churches like the: Apostolic Faith Mission Mugodhi, Awake Ministries, United Family Interdenominational Ministries (UFI), Heartfelt International Ministries (HIM), ZAOGA (Zimbabwe Assemblies of God Africa) and
Grace International Ministries. The influence is also noted in
some of the largest African Indigenous Churches like the Johane
Marange Apostolic Church and some Zionist Churches. The interest on AFM cannot be overlooked considering the number of
followers that the church commands, yet surprisingly not much
has been done by scholars in terms of research save to mention in
passing its existence as one of the biggest Pentecostal churches.
Some academic focus has been on ZAOGA as done by David
Maxwell and a bit on Family of God Church by Lovemore Togarasei. Most scholars exerted their research energies and time on African Indigenous Churches. This has provoked my desire in
this paper to look at AFM’s celebrated concept of glossolalia3 and
their argument that their teachings are rooted in the book of Acts.
Bible in Africa Studies by Francis Machingura
BIRI, Kudzai (PhD)
BISHAU, David (PhD)
CHIKAFU, Philemon Tichafara (PhD) (late)
CHIMERI, Dudzai (PhD)
CHIMININGE, Vengesai (PhD)
CHITANDO, Ezra (PhD)
GWARA, Joyline (PhD)
HUMBE, Bernard Pindukai (MA)
KONYANA, Elias G. (PhD)
KONYANA, Shoorai (MEd)
MACHINGURA, Francis (PhD)
MADZOKERE, Nyasha (MA)
MAKAMURE, Clemence (PhD)
MAPOSA, Richard (PhD) (late)
MUSASIWA, Roy (PhD)
MWANDAYI, Canisius (PhD)
MUYAMBO, Tenson (PhD)
NDLOVU, Lovemore (PhD)
SIPEYIYE, Macloud (PhD)
TOGARASEI, Lovemore (PhD)
ZIMUNYA, Clive Tendai (PhD)
exhibit an aggressive assault and intolerance toward certain aspects of the African culture, which they label as tradition,4 for example, traditional customs, like paying homage to ancestral spirits (Kurova Guva or bringing back the spirit of the dead ceremony), and marriage customs (polygamy, kusungira or sanctification of the first born ritual). The movement has managed to rid itself of the dominance of the male adults and the floodgates were opened to young men and women, who are the victims of
traditional patriarchy. Besides glossolalia being one of the pillars of AFM doctrines, the following also bear some importance: personal testimonies, tithing, church weddings, signs/miracles, evangelism and prosperity theology.
terms excluded on serious church matters. Stigma against HIV and AIDS people ranges from subtle to direct and usually manifests itself in the Pastors’ sermons, healing altar calls and Bible study teachings. It is in such circumstances where the Bible has unfortunately been used as a tool for stigmatization2 and discrimination against HIV and AIDS victims. It then leads one to ask the following questions: How can Pentecostal churches help in providing quality care and love to the affected and infected? Is it possible for Pentecostal churches to biblically minimize the stigma against the infested and affected?
Since Judas Iscariot did something so critical and necessary for Jesus’ mission, why is he reviled? Why isn’t he also a saint like the other disciples of Jesus?1 If Judas was the disciple of Jesus, he could have loved Jesus as much as other disciples; so wasn’t his job as much harder than Peter and others considering that the power of prophecy was in support of his actions as narrated by the gospels? (Mat 27:9; John 17:12). If Judas was really a traitor in the sense, how could Jesus deliberately choose him to be one of his disciples? Why didn’t Jesus reform Judas when he became one of his followers? What motivated Judas to behave that way and what lessons can people learn in uniting contemporary societies basing on the figure of Judas? The gospels have come up with various reasons that led Judas to betray Jesus and one of the reasons (that Judas sold Jesus for love of money) have found meaning and relevance in the Zimbabwean situation especially when it comes to chastising those deemed disrespectful of the leadership or the popular view of the majority. That Judas played a commendable role in the sacrificial death of Jesus becomes secondary and what becomes primary is the fate that befell Judas when he hanged himself as reported by the gospel evangelists. Selling out in the Zimbabwean context is negatively regarded and the characterisation of Judas is used to manufacture phobias that benefit those with levers of power. The political and religious metaphors that one gets in the daily discourses warn people against selling out. The life threatening consequences that befell Judas are postulated as expected of those regarded as sell-outs. In order to get a clear and interesting analysis of the character, role and death of Judas Iscariot in the ministry of Jesus and the Zimbabwean social, religious, economic and political life; there is need to look at the gospel portrayal as well as the possible implications of such a portrayal in the Zimbabwean religio-political debate of ‘selling out’.
on the beliefs and teachings of Apostolic Faith Mission as well
other Pentecostal churches. The book has influenced the AFM
theology, missiology, soteriology, ecclesiology, and pneumatology.
Acts 2:1-13 is also important in understanding how the AFM approach the Bible in relation to speaking in tongues (glossolalia).
The choice of AFM in this paper is not coincidental but is motivated
by AFM’s history of influence (particularly doctrinal) on most of the Zimbabwean Pentecostal churches like the: Apostolic Faith Mission Mugodhi, Awake Ministries, United Family Interdenominational Ministries (UFI), Heartfelt International Ministries (HIM), ZAOGA (Zimbabwe Assemblies of God Africa) and
Grace International Ministries. The influence is also noted in
some of the largest African Indigenous Churches like the Johane
Marange Apostolic Church and some Zionist Churches. The interest on AFM cannot be overlooked considering the number of
followers that the church commands, yet surprisingly not much
has been done by scholars in terms of research save to mention in
passing its existence as one of the biggest Pentecostal churches.
Some academic focus has been on ZAOGA as done by David
Maxwell and a bit on Family of God Church by Lovemore Togarasei. Most scholars exerted their research energies and time on African Indigenous Churches. This has provoked my desire in
this paper to look at AFM’s celebrated concept of glossolalia3 and
their argument that their teachings are rooted in the book of Acts.
BIRI, Kudzai (PhD)
BISHAU, David (PhD)
CHIKAFU, Philemon Tichafara (PhD) (late)
CHIMERI, Dudzai (PhD)
CHIMININGE, Vengesai (PhD)
CHITANDO, Ezra (PhD)
GWARA, Joyline (PhD)
HUMBE, Bernard Pindukai (MA)
KONYANA, Elias G. (PhD)
KONYANA, Shoorai (MEd)
MACHINGURA, Francis (PhD)
MADZOKERE, Nyasha (MA)
MAKAMURE, Clemence (PhD)
MAPOSA, Richard (PhD) (late)
MUSASIWA, Roy (PhD)
MWANDAYI, Canisius (PhD)
MUYAMBO, Tenson (PhD)
NDLOVU, Lovemore (PhD)
SIPEYIYE, Macloud (PhD)
TOGARASEI, Lovemore (PhD)
ZIMUNYA, Clive Tendai (PhD)
The volume contains papers presented at the BiAS meeting 2014 in Windhoek (Namibia), with some additional contributions. Scholars from Nigeria, Cameroon, Botswana, Zimbabwe, South Africa, Namibia and Germany are dealing with the urgent question of how the Bible is involved in the widespread use of violence in political, social, religious, and gender conflicts. One leading question is how to deal with the textual representation of violence in the Bible. It is taken up by more general hermeneutical contributions. The other leading question is how biblical texts and/or concepts are used to cause and justify violence. This is taken up by a greater number of articles which deal with concrete societal and political contexts in Zimbabwe and other African countries. The conference in Namibia was supported as a Humboldt-Kolleg on the Bible and Violence in Africa by the German Alexander von Humboldt Foundation.
The editors and contributors:
Johannes HUNTER (Namibia), Joachim KÜGLER (Germany) |Solomon ADEMILUKA (Nigeria), Kudzai BIRI (Zimbabwe), Phillemon CHAMBURUKA (Zimbabwe), Sheila W. CHAMBURUKA (Zimbabwe), Theophilus U. EJEH (Nigeria), Stephanie FEDER (Germany), Ottmar FUCHS (Germany), Lucky HWATI (Zimbabwe), Francis MACHINGURA (Zimbabwe), Nyasha MADZOKERE (Zimbabwe), Molly MANYONGANISE (Zimbabwe), Obert B. MLAMBO (Zimbabwe), Canisius MWANDAYI (Zimbabwe), Jacques F. OWONO (Germany/Cameroon), Jeremy PUNT (South Africa), Eben SCHEFFLER (South Africa), Elizabeth VENGEYI (Zimbabwe), Pieter VERSTER (South Africa), Clive T. ZIMUNYA (Zimbabwe)
her colonial masters and the feeding of the people. The book makes a comparative and sociological analysis of kingship in ancient traditions so as to demonstrate how the
‘sacredness’ associated and ascribed to the reign of Mugabe
was not uncommon. As the bearer of the charisma, Mugabe
takes some radical measures to assume the task of a saviour.
He embraces the praises accorded to him by his admirers and
commands obedience and a following in virtue of his mission.
Some aspects examined in this study may be highly controversial but eye-opening. Thumps high to the author for daring
to explore issues related to Mugabe who is a sensitive subject especially to most Zimbabweans. Those who hero-worship his philosophy and ideology are generally protective towards
everything regarding him, yet most critiques of Mugabe’s
ways and leadership style also try to undermine everything regarding him. The author does not attempt to convert anyone to a particular side but through the way he articulates issues and
supports arguments with Historical, Biblical and current material, he invites people to debate even in a larger arena. Without any doubt this study successfully offers the readers some new insight into the society they are constructing.
| The exegetical perspective “Children in the Bible” is dealing with the concepts of childhood in biblical texts, asking for example: How are children conceived in different texts. What is their status in family, society and church? What is their relation to God? What is the metaphoric use of childhood in biblical soteriology? What is the function and meaning of calling adult persons “children” (of God, or of the Apostle)?
| The contextual perspective “African children of today and the Bible” is dealing with the different life settings African children find themselves in and how the Bible is present in these life settings. Here the questions for example are: What is the status of children in family and society? How are traditional concepts of childhood changing under the conditions of poverty, HIV/AIDS and violence? How are the ideas and ideals of childhood influenced by the Bible? What is the role of the Bible in child-education? Can children’s rights be established with help of the Bible?
This volume of BiAS 17 is collecting the papers presented at the 2012 BiAS meeting in Gaborone, Botswana, with some additional contributions.