The role of the church in deconstructing political consciousness in Africa

 

By Youngerson Matete and Edited by Prince Gora

What would you say if, for example, I put it to you that politics and the church are the same and that they keep the people in ignorance?

Since the beginning of slavery and colonialism, Africa has been seized by retrogressive ‘puppetization’ of partisan gospel ministers and churches. Additionally, there has been victimisation of those who dare to stand against political ills. 

Consequently, the church and state relations have become compromised (Mujinga 2018:248) and most gospel ministers and citizens have been gripped with fear and silenced from partaking in political engagements. 

Many religious leaders have since colonialism chosen to be on the side of the ruling elite to avoid persecution and to maintain or safeguard benefits which they have received from the ruling elite. However, there are some few religious leaders who have dared to stand up against oppression such as Ndabanhingi Sithole, Archbishop Desmond Tutu, Bishop Abel Muzorewa among many men of cloth who have played a very active role in politics.  

Overview background of the study and problem formulation

The discourse of Church and political engagement has been historically contentious even before Africa gained independence from white colonial rule. Many scholars have advanced a thesis that political leaders and the Church had a love-hate, bittersweet relationship since the colonial era. Like their counterparts in the successive post-independence regimes, the colonial-era politicians were only accommodative of praise-singers and vindictive towards critics (Majome 2016:n.p.; Mujinga 2018:253). 

Some scholars have also observed that the Church played a significant role during slavery and colonial political environment between the 17th century and 20th century. At the centre of slavery and colonialism in Africa was the church, which played a significant role, creating a platform for slavery and colonialism. 

However, they are some members of the clergy who opposed the ruling elites, notably Reverend Ndabaningi Sithole of the Methodist Church and the United Methodist, Bishop Abel Muzorewa who spearheaded African nationalist politics. Sithole was a founding member and leader of the Zimbabwe African National Union (ZANU), whilst Muzorewa, who was also the leader of the United African National Council (UANC), was the first African Prime Minister of Zimbabwe-Rhodesia in 1979 (Hove & Chenzi 2017:1-2).

Conceptual definition of the Church

The term 'Church' is often given different meanings depending on circumstantial references (cf. Howard 2017). In the Zimbabwean context, the term is usually interchangeably used to refer to a denomination or building where members of a denomination gather for their services (Howard 2017). However, Howard (2017) posited that the term 'Church' does not mean a building. Others take the term 'Church' to mean service or programme, hence the expressions: 'let's go to church', 'let's have church' and 'let's not miss church…' At times, the term 'Church' is used to mean people and various other allusions. It is therefore necessary to conceptualise the term 'Church', as it makes up the bedrock of this article.

Conceptual definition of politics for the study

The term politics is historically complex in Zimbabwe and the whole world. A number of scholars observe its convolution and indicate a multiplicity of conceptualisations and references. Modebadze (2010:40) rightly submitted that we often encounter a titanic difficulty when we try to define the term politics because it does not have one legally accepted definition but rather a wide range of definitions and acceptable and legitimate meanings; hence, it is a loaded term. Likewise, various scholars note that the definition of politics varies from place to place and context to context (i.e. Rosenburg 1951:6; Stein 2018:1-2). Alexander (2014:247) argues that politics is a confusing subject and, in the last 30 or so years, many writers have put forward hopeful and partial definitions of politics. As such, there are varied disagreements between different definitions of politics. For the purpose of the article, I will put forward the definition of politics by Harrold Laswell which is who gets what, when and how. Politics is also defined as authoritative allocation of values to society by David Easton.

The Ontological debate 

An ontological argument is a philosophical argument, made from an ontological basis, that is advanced in support of the existence of God Such arguments tend to refer to the state of being or existing. More specifically, ontological arguments are commonly conceived a priori in regard to the organization of the universe, whereby, if such organizational structure is true, God must exist.

The first ontological argument in Western Christian tradition was proposed by Saint Anselm of Canterbury in his 1078 work, Proslogion (Latin: Proslogium, 'Discourse on the Existence of God'), in which he defines God as "a being than which no greater can be conceived," and argues that such being must exist in the mind, even in that of the person who denies the existence of God. From this, he suggests that if the greatest possible being exists in the mind, it must also exist in reality, because if it existed only in the mind, then an even greater being must be possible—one who exists both in mind and in reality. Therefore, this greatest possible being must exist in reality. 

Burrel G and Morgan in the two by two matrix scheme on philosophical debates of research paused four questions namely (i) is reality given or product of the mind? (ii) must one experience something to understand it? (iii) do human beings have freewill or are they determined by their environment? (iv) is understanding best achieved through the scientific method or through direct experience? These questions will help us understand how the church has been instrumental in deconstructing political consciousness in post-colonial era in Zimbabwe. How the church has been used by the ruling elite to pacify citizens in Zimbabwe as tool of maintaining power. 

The doctrine of Papal infallibility  

Papal infallibility is a dogma of the Catholic Church which states that, in virtue of the promise of Jesus to Peter, the Pope when he speaks authority of the Pope is preserved from the possibility of error on doctrine "initially given to the apostolic Church and handed down in Scripture and tradition " It does not however, mean that the pope cannot sin or otherwise err in most situations. This doctrine, defined dogmatically at the First Vatican Council of 1869–1870 in the document Pastor aeternus, is claimed to have existed in medieval theology and to have been the majority opinion at the time of the counter-reformation. 

The doctrine of infallibility relies on one of the cornerstones of Catholic dogma, that of papal supremacy, whereby the authority of the pope is the ruling agent as to what is accepted as formal beliefs in the Catholic Church. Must one experience something to understand it? The doctrine of papal infallibility, which is not only found in roman catholic church alone but in most Christian churches where when the man or woman of God speaks he or she is exempted from the possibility of making a mistake as what he or she says is presumed to be from God discourages dialogue in church which forms a greater party of Zimbabwean society. Once discourse is discouraged in society, political consciousness ceases to exist. Where there is no political consciousness, there is no political engagement. Political elites are aware of this, they have for long time worked with some church leaders to deconstruct political consciousness in Zimbabwe.

The doctrine of ex cathedra  

Ex cathedra is a Latin phrase, meaning not “from the cathedral,” but “from the chair.” It was originally applied to decisions made by Popes from their thrones. According to Roman Catholic doctrine, a Pope speaking ex cathedra on issues of faith or morals is infallible. In general use, the phrase has come to be used with regard to statements made by people in positions of authority, and it is often used ironically to describe someone speaking with overbearing or unwarranted self-certainty. It means with complete authority, or said by the Pope to be true and so accepted by all members of the church.                                  

The term is used, by extension, of anyone who is perceived as speaking as though with supreme authority. Ex cathedra authority is derived from one’s office or position. Do human beings have freewill or are they determined by their environment? The doctrine of ex cathedra discourages collective decision making. In most churches decisions are made with rare consultations of the general congregants. The decision of the man of God is presumed to be final. Once the notion of collective decision making is taken away from society, people are disempowered and once this happens it destroys political engagements. In most cases when you interact with Zimbabwean church goerers on political issues they are quick to say “izvi hazvisi zvedu izvi, vasiyei vaite havo zvavanofunga isusu tongo tevedzera sezvavanenge vataura” (This is not for us to decide, let them do as they think. We just follow what they have decided). This is because where people are socialized, they are disempowered to partake in decision making. They are used to see leaders making all decisions on their behalf. 

The gospel of obedience  

It is written in the bible that obedience is better than sacrifice. 1 Sam chapter 15 verse 22 says “behold, to obey is better than sacrifice, and to hearken than the fat of rams”. The church promotes and preaches about obedience and respect to the ruling class as commandments from God. The church teaches people to obey what they say without even questioning them. The teachings of men and women of God must be obeyed to the later. Whatever they teach is the truth that must be followed by everyone. 

Whilst I don’t have problem with obedience, the problem is “blind obedience” where people follow and obey without questioning the logic of what they are being asked to obey or follow. Is understanding best achieved through the scientific method or through direct experience? The idea of the gospel of obedience as advanced by church discourages questioning those in authority. If people are not allowed to question or disobey those in authority this automatically destroys political consciousness in society. Politicians and church leaders love to see citizens who do not question or disobey their word or actions in society.

The doctrine of political pontification

 

Political pontification is to speak or write and give your opinion about politics as if you knew everything about it and as if only your opinion is correct. The pontificate is the form of government used in Vatican City. The word came to English from French and simply means papacy, or "to perform the functions of the Pope or other high official in the Church". Since there is only one bishop of Rome, or pope, pontificate is sometimes also used to describe the reign of a particular pope. The Pope knows everything more than anyone else. 

Church leaders portray themselves as people who have superior opinions over anyone else. Their opinion about politics and general issues is always regarded as the only truth. In Zimbabwe most church leaders preaches the gospel that portrays the ruling elites as leaders sent from God who are doing the will of the creator. If you have a conversation with church goerers in Zimbabwe they will tell you, we do what our pastor or prophet tells us. They believe that their church leaders have abundance wisdom and knowledge. The leaders know everything hence no need to question or think otherwise. If you talk to white sector garments congregants, they will tell you isusu takanzi tivhotere bato riri kutonga (we were told to vote for the ruling party). They surely vote for whoever their leaders told them to vote for regardless of what that individual or party has done or can do for them. 

The doctrine of prophesy 

Since the turn of the new millennium, Zimbabwe has seen an increase in self-proclaimed charismatic prophets. Not only do they claim to see the future, heal the sick, deliver the demon possessed and bless the poor but they also claim that they have the power to curse those who fell out of favour with them, to shorten or extendthe lives of their followers. If you criticise a man or woman of God on social media, their followers will be quick to say you will attract a curse in your life for saying what you are saying. 

The self-proclaimed prophets use this to hold people emotional and psychological hostage. The congregants have been brainwashed to think that if they disagree with the church leader they will be cursed. After all no one wishes to die, if the man or woman of God has power to shorten my life let me just follow obey him/her to prolong my life. They believe that agreeing with their leader attracts life blessings. Is reality given or product of the mind? Reality becomes a product of their mind in most cases. If people cannot hold a different opinion to that of their leader or criticise their man or woman of God it destroys political consciousness as political consciousness is also about critical analysing or questioning the status quo.

In conclusion, as Bob Marley put it “Politics and church are the same. They keep the people in ignorance”. As Karl Max said “Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people”. -Karl Marx (1970 [1843]). Religion is not only used by those in power to oppress the people, but it also made the oppressed feel better about being oppressed when they couldn't afford real opium. However, they are some religious leaders who have stood on the side of the people. They have preached the truth to power and in some cases, they have been at the forefront of political activism in both colonial period and post-colonial times. They must be celebrated, its not attractive to rebel against those in power. You can lose your life and your property.

Youngerson Matete is a pro-democracy and Human Rights activist, a student of Political Science. He is the founder of Project Vote 263, a youth-led initiative to foster inclusive participatory democracy in Zimbabwe. He writes in his own capacity. His views doesn't not represents any organisation.

Cell : +263 773 622 044

Email: youngmatete0@gmail.com/ director@projectvote263.org.zw