PASTORS AND STATE POLITICS: AN INVESTIGATION INTO THE PARTICIPATION OF PASTORS IN STATE POLITICS WITH SPECIAL REFERENCE TO HEARTFELT

INTERNATIONAL MINISTRIES

By

O TUTAI

A DISSERTATION SUBMITTED TO HEARTFELT INSTITUTE OF MINISTRY IN PARTIAL FULFILMENT OF THE REQUIREMENTS OF THE DIPLOMA IN THEOLOGY.

Dedication This dissertation is dedicated to my Spiritual father and mother Apostle T. And Pastor C. Vutabwashe, my mother Elizabeth Simbi and my fianc Lynet Bungare.

Abstract It is difficult to differentiate pastors and state politics. Pastors are always looking after the welfare of people and they desire to see the society being peaceful. However, state politics the way it has been handled by politicians in general has left a lot to be desired. In this dissertation, pastors and their involvement in state politics is going to be explored taking in to consideration the political environment which pastors are living in. This political environment and the pastors is what is going to be evaluated in the end.

Acknowledgements First and for most I would like to thank my Spiritual Father and Mother for their support. In addition I thank my biological mother and my fianc for moral support. I also thank Stanford Mtombeni for helping me with some materials I needed to carry out this investigation. I wish to thank also Pastor Terence Mazalu, Pastor Murwira, Pastor Tutai, Pastor Ndangwa , Pastor Madyiwa and Pastor Nyakudanga for providing me with gadgets to access internet. I also wish to thank Pastor Nemangwe and Pastor Njanji for their support and for providing me with materials and knowledge during this research. Not forgetting Pastor J. Muguti for helping me print everything I wanted to print. Also I thank my sister Edith Mokosera neeMukura and Mrs Muzenda and family for giving me accommodation during this period and for finance. Finally I thank my supervisor Mrs. S. Chareka who tirelessly and generously assisted me with instructions concerning the structure and development of my dissertation. MAY GOD RICHLY BLESS YOU ALL BEYONG YOUR IMAGINATIONS

Table of Contents
Dedication ............................................................................................................................................... 2 Abstract ................................................................................................................................................... 3 Acknowledgements ................................................................................................................................. 4 CHAPTER ONE: INTRODUCTION ..................................................................................................... 7 1.0 Area Under Investigation .................................................................................................................. 7 1.1 Statement of Problem ........................................................................................................................ 7 1.2 Justification ....................................................................................................................................... 7 1.3 Aim ................................................................................................................................................... 9 1.4 Objectives ......................................................................................................................................... 9 1.5 Methodology ..................................................................................................................................... 9 1.5.1 Sociological Approach ................................................................................................................... 9 1.5.2 Historical Method ........................................................................................................................ 10 1.5.3 Interviews..................................................................................................................................... 10 1.6 Literature Review............................................................................................................................ 10 1.7 Conclusion ...................................................................................................................................... 12 1.8 Reference ........................................................................................................................................ 13 CHAPTER TWO: THE HISTORICAL BACKGROUND OF BIBLICAL LEADERS IN STATE POLITICS ............................................................................................................................................. 14 2.0 Introduction ..................................................................................................................................... 14 2.1 Religious Leaders And State Politics In The Old Testament .......................................................... 14 2.2 The 8th Century Prophets and Their Roles in State Politics .......................................................... 15 2.3 New Testament Religious Leaders and State Politics ..................................................................... 16 2.3.1 Jesus as A Politician As Viewed By Scholars ............................................................................. 18 2.5 Conclusion ...................................................................................................................................... 18 2.6 Reference ........................................................................................................................................ 20 CHAPTER THREE: THE IMPACT OF PASTORS INVOLVEMENT IN STATE POLITICS ......... 21 3.0 Introduction ..................................................................................................................................... 21

3.1 Pastors Organisations Impact on State Politics.............................................................................. 21 3.1.1 Catholic Commission for Justice and Peace (CCJP).................................................................... 21 3.1.2 Church and Civil Society Forum ................................................................................................. 23 3.1.3 The Zimbabwe We Want (Document) ......................................................................................... 23 3.2 Pastors who played Critical Roles in State Politics ........................................................................ 24 3.2.1 Martin Luther King Jnrs ............................................................................................................. 24 3.2.2 Canaan S. Banana ........................................................................................................................ 25 3.2.3 Sebastain Bakare .......................................................................................................................... 26 3.3 Conclusion ...................................................................................................................................... 27 3.5 References ....................................................................................................................................... 28 CHAPTER FOUR: THE EVALUATION OF THE IMPACT OF APATHY IN CHURCH MEMBERS ON STATE POLITICS .................................................................................................... 29 4.0 Introduction ..................................................................................................................................... 29 4.1 Why Church Members Lack Interest in State Politics? .................................................................. 29 4.2 Should Pastors Be Involved In State Politics? ................................................................................ 31 4.3 Conclusion ...................................................................................................................................... 32 4.4 References ....................................................................................................................................... 33 References ............................................................................................................................................. 34

CHAPTER ONE: INTRODUCTION

1.0 Area under Investigation This study will be in the area of political theology with special reference to New Testament and Old Testament. This chapter will focus mainly on the proposal for this dissertation which will include statement of problem, justification, aim, objectives, methodology and literature review.

1.1 Statement of Problem Recently state politics has been viewed as ungodly. More so Pastors have been discouraged to take part in state politics. The society has defined the work of pastors as of just guiding people spiritually and not in their daily life. Pastors have allowed the society to define their purpose and what they should do or not do, instead of them defining their own purpose as per the will of God as it is set in the Bible. Many scholars have drawn a line between the Church and state politics. They have viewed them as different entities. Theoretically they have reached a certain level in defining the roles of the Church and of the state in politics. However, politics cannot be avoided whenever and wherever they are people. State politics in particular it cannot be avoided because it defines and controls the day to day runnings of the society. State politics creates the policies which govern the society in every conduct. However, if the Church is not involved in the making process of the government policies it will be affected with them. Therefore it is better for the Church to be fully involved in the state politics and control the government policies which are made. More so there are so many characteristics between a pastor and a politician. Both of the deal with people, both of them they do what is best for the people. The problem which is there is the way the state politics has been dealt with. There have been many personal interests and one may have noted the dying of many people because of that. However, this can be changed. Therefore the question is; should pastors be involved in the political arena?

1.2 Justification The writer shall address the negative thinking about the pastors involvement in state politics which has encroached in the Church today. The society thinks that if pastors are involved in
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state politics they would have diverted from their core agenda. They think that state politics is ungodly. However, politicians are policy makers; hence if pastors are involved in state politics the policies which will be made by the state will also have a positive influence on the Church. In the book of Daniel (Daniel6:2), one can note that Daniel was a prophet of God and at the same time he was appointed as a governor in a foreign land and this was a benefit to the people of Israel. Joseph in the book of Genesis (Genesis41:38-43), was also a prophet and a governor. In the Old Testament one can see that every king was anointed by a prophet and a king could not take any action before consulting a prophet (1Kings22:6). Therefore if pastors are involved in state politics the society will be led by Godly people. Corruption and wickedness will be dealt with easily. Politics is not about killing each other or being a dirty game as it is viewed in Africa. Politics is all about governance. So pastors can also govern the people, actually they have been doing it without the acknowledgement from the society. According to the document the Zimbabwe We want, the nature of the Gospel demands that pastors be involved in the transformation of the social, economic and political systems or environment within which Gods people live. It emphasises that the God who is known in Jesus is a God of love, justice, peace, and reconciliation and has made pastors ambassadors of these divine value. Thus they should help Church with issues of good governance, justice and peace, is demonstration of Gods concern for human beings, that they should have life and have it abundantly (John10:10). The pastors have a long history of dealing with social needs of the people of Zimbabwe and the world over. In Zimbabwe they have been also involved in nation-building through schools, hospitals, and relief and development programs established throughout the country. Their activities have included a commitment in the social teaching ministry (The Zimbabwe We Want, 2006, p7). More so the society trust their religious leaders and they can claim to know the peoples desires and aspirations better than anyone else. The pastors also know every home both of believers and non-believers and they can as well be their voice. Pastors have a promise from God if they are involved in state politics: If my people who are called by my name humble themselves, pray and seek my face and turn from their wicked ways, then I will hear from heaven and forgive their sins and heal their land (2Chronicles7:14). Thus the Pastors, as Gods divine incarnation, has a moral duty to contribute to the creation of social, economic, political and cultural institutions, systems, structures, processes and personalities that facilitate the integral growth and fulfilment of every human person (The Zimbabwe We Want, 2006, p8). It shall be noted that pastors involvement in state politics brings benefits to the Godly and the ungodly in the way they will govern the society and bring about state policies.
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1.3 Aim The aim of this dissertation is to find out the involvement of pastors involvement in state politics. This will be achieved through the following objectives:

1.4 Objectives To give the historical background of biblical leaders in state politics, The impact of pastors involvement in state politics, The evaluation of the impact of apathy in Church members on state politics.

1.5 Methodology The methodologies which are going to be used in the research of this project are sociological, historical and interviews.

1.5.1 Sociological Approach It has to be noted that society is the bigger picture of individual behaviour, consciously or unconsciously brought together. A society may come into being in pursuance of shared ideas, shared resources or common issues such as religion and tradition. Generally sociology is associated with groups, however, according to Witt J. there are no such things as a group apart from the individual who make it up. Therefore sociology is at the basic level concerned with the individual human. Sociology narrows its basic down to the cultural and social characteristics of the human. Witt J. citing Hill and Turner, defines sociology using the root words socius {Latin for champions and logos, Greek for study of}, literally the study of the process of championship. Sociology can also be defined as the scientific study of human society and its origins, development, organisation and institutions. However, in this study sociology becomes a relevant tool for research due to its appeal to social and cultural issues of society of which Pastors and state politics may be practically defined. In using the sociological approach, one will catch data from a systematic study. This encompasses an analysis of interpreting the world around us. The sociological approach takes an involved stance where the researcher builds on empirical information or information based on experience or observation rather than on belief or the authority of others. To achieve the systematic approach the writer will use observation and involvement which is also experience in world issues.

1.5.2 Historical Method For the understanding of the future the past has to be known. In every society it is built upon the foundation of history. Therefore historical method has to be used in this research since it helps the researcher to come up with a model of what to come. Historical research is a systematic process of describing, analysing, and interpreting the past based on information from selected sources as they relate to the topic under study. It has a variety of foci that is issues, events, movements and concepts. It also deals with events in past natural settings (not contrived). Interpretation is central to the historical research process. It also uses documents as primary sources. More so historical method comprises the techniques and guidelines by which historians use primary sources and other evidence to research and then to write histories in their form of account of the past (en.wikipedia.org). The value of historical approach is that it provides basis for understanding the past, provides perspectives for decision making and policy formulation, provides context for understanding why things are as they are, and provides information to avoid repeating previous mistakes. It also assists in identifying past trends and applying these to current and future trends (American Educational Research Journal). Thus this research method will be very essential in this research.

1.5.3 Interviews This methodology will also be used by the researcher in gathering information for this dissertation. The writer will use one on one interview because it helps the researcher to get first hand information. This method is also cheap and fast. However, questionnaires are accredited of giving enough time to the person to respond to the questions, but it has a disadvantage if a questionnaire is posted because the interviewees may not reply. Hence one will fail to get the reply and the whole process will fail. Also this method is expensive. Therefore questionnaires are not used in this dissertation.

1.6 Literature Review Scholastic exploration of this topic and related topics has pursued, leading to the production of a variety of compilations related to this topic. The literature tries to explain and explore the topic exhaustively but surely a lot is still to be done.

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Diana Auret, Reaching For Justice. The Catholic Commission for Justice and Peace 1972-1992. This literature informs on the participation by bishops and priests of the Catholic Church who tried by all means to participate in state politics. In their endeavour they were trying to preach peace in the state politics by means of publishing the truth of what was happening in the preindependence and post-independence Zimbabwe. This book hoped to acknowledge the tremendous work done by the members of the commission in the crucial years of the past. It provides the literature on how some pastors have been involved in state politics both directly and indirectly. Diana Auret eludes it all in this book Reaching for Justice. Sebastian Bakare, My right to Land in the Bible and In Zimbabwe: A theology of land for Zimbabwe. Sebastian Bakare in this book serves as a good example of a pastor being involved in state politics. He stood up to proclaim the right of the Zimbabwean people to own their land as it is in the Bible. Bakare has made wide use of Biblical passages to illustrate Gods message of justice in a world characterised by callous indifference and downright exploitation and manipulation of the weak by the strong. Through the message of the 8th century prophets such as Amos, Hosea, Isaiah and Micah, he vividly illustrates how the elite, the king and ruling classes, sought to use their privileged position to perpetuate gross socio-economic injustice in their relations and dealings with the poor. The prophets condemn the ruling class for the exploitation and oppression of the powerless and the poor. The Biblical reflections make clear insensitivity of the ruling class to the plight of the dispossessed and illustrate how their greed for wealth and power can blind their sense of leadership responsibility. Bakare emphasise Gods judgement upon who tremble upon the rights of the underprivileged. The prophets act like Gods advocate calling those who bear leadership responsibility that Gods judgement will be meted upon those who inflict injustice upon the innocent. HOCD, The Zimbabwe We Want: Towards A National Vision for Zimbabwe. This is another contribution by pastors towards building a nation. This document is an invitation to all Zimbabweans and all friends of Zimbabwe to dialogue with the Churches of Zimbabwe that a national vision of the Zimbabwe we want can be defined. This is a piece of literature which is a full participation of pastors or Church leaders in state political affairs. The Zimbabwe we want is a good literature which is of much reference in this dissertation.
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National Association of Non-Governmental Organisations (NANGO), Church and Civil Society Forum: Initial National Healing Discussion Paper One of the most contentious and sensitive issues during Zimbabwe transitional period is the way forward on healing this wounded and scarred nation. National healing poses the fundamental question in the Zimbabwean context: where exactly should the nation start from and why? This is precisely because each historical epoch has scarred the nation in its own traumatic way. The colonial period, spanning for a period of 90 years and culminating in the liberation struggle fought in the seventies, deeply scarred the nations soul, so did the Gukurahundi period in the early eighties and the violent election periods in the nineties to date. While article 7 of the Global Political Agreement clearly states that a mechanism to properly advise on what measures might be necessary and practicable to achieve national healing should be set up. What has baffled the state, civil society and Churches is the mode of arriving at the mechanism and how to make it work. It is in light of this that civil society and Churches came together and formed the Church and Civil Society Forum (CCSF) to assist in the development of a national healing framework and this discussion paper is part of the process. Ben Witherington III, The Jesus Quest: The Third Search For The Jew of Nazareth. This author tried to give the reader an introduction to and analysis of some of the more noteworthy and celebrated aspects of what has been hailed as the third quest for the historical Jesus. This book prompt readers to set out on or continue their own pilgrimage toward Jesus toward both the Jew from Nazareth and the exalted heavenly Christ of Christian faith. This book will also help the writer in analysing Jesus was a politician.

1.7 Conclusion Exploring pastors and state politics one can conclude that they work hand in hand. Pastors also operate in a state and they work with people, thus their involvement in state politics is in evocable. People have been mistreated by politicians who are non-believers and the nation has suffered in their hands. While pastors care for the people and they love the people. Therefore they are left with no other option except for them to be involved in state politics. In this dissertation the objectives will be used as chapter topics in order for the writer to come up with the solution for pastors involvement in state politics.

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1.8 Reference 1. Auret, D., 1992, Reaching For Justice. The Catholic Commission for Justice and Peace 1972-1992, Zimbabwe, Gweru, Mambo press 2. Ben Witherington III, 1997, The Jesus Quest: The Third Search For The Jew of Nazareth, New Expanded Edition, USA, Downers Grove, Intervarsity press 3. HOCD, 15 September 2006, The Zimbabwe We Want: Towards A National Vision for Zimbabwe 4. National Association of Non-Governmental Organisations (NANGO), Church and Civil Society Forum: Initial National Healing Discussion Paper, 5. Sebastian Bakare, 1993, My right to Land in the Bible and In Zimbabwe: A theology of land for Zimbabwe, Zimbabwe, Harare, Zimbabwe Council of Churches. 6. Witt J., 7. en.wikipedia.org/../historical_method 8. American Educational Research Journal (AERA)

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CHAPTER TWO: THE HISTORICAL BACKGROUND OF BIBLICAL LEADERS IN STATE POLITICS

2.0 Introduction From the time immemorial the Bible has been used by many people to set a standard in the society. The Bible has also the culture and religion of the Jews. Thus even politics of the nation of Israel is found in the Bible. In todays society some people thinks that it is not wise for pastors to be involved in state politics, but is it what the Bible says. The question now is; what was it really like in the Biblical times in terms of politics and religious leaders. It is therefore in the interest of this chapter to dig out on what it was really between the religious leaders and state politics in Biblical times.

2.1 Religious Leaders And State Politics In The Old Testament According to Gottwald N. (2001), the political leaders in the Hebrew Bible were at the same time religious figures and all the political institutions mentioned were simultaneously viewed as religious institutions. Moreover, the Biblical descriptions and evaluations of politics were almost entirely cast in a religious voice, to such an extent that it was difficult to grasp the specifically political character of ancient Israelite life. The success or failure of every political regime seemed to hinge on the religious policies and practices honoured or violated during their incumbency (Gottwald,2001). This casting of politics into reflex of religion was aggravated in the extreme by the widely recognized fact that religious standards used to evaluate Israelite politics were largely those developed during the Deuteronomic Reform of the late 7th century (Gottwald,2001). These standards were applied anachrostically to the tribal and monarchic periods from the late 13th century onwards. In effect political leaders were declared good or bad on the basis of religious standards that were not in force in their day. Thus, there is a two-fold blow to the understanding of Israelite politics: not only is the politics obscured by religion but the reformist religion used to asses politics was unknown to the political leaders on whom it is unfairly foisted (www.bibleinterp.com). In days of the judges in Israel, most of the judges who were raised by God to judge Israel were religious figures. For example, Deborah the wife of Lepidoth (Judges4:4). She was a prophetess and also judged Israel. Whenever the children of Israel would sin against God and
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be oppressed by other nations they would cry to God and God would raise a judge who will deliver them. Judges2:18 says, and when the Lord raised them up judges, the Lord was with the judge and delivered them out of the hand of their enemies all the days of the judge: for it repented the Lord because of their groaning by reason of them that oppressed them and vexed them. This shows that during this time the politicians who arose in Israel where also at the same time religious leaders. Moreover in the times of Samuel, he was a prophet (1Samuel3:20) and a judge (1Samuel8:57). Thus God had put Samuel to be a judge and a prophet among the Israelites. However, when they desired another king Samuel, God were angered. This is also the time when there was a separation between a prophet and a king. However, the kings which followed in Israel were all appointed and anointed by a prophet and they would inquire to the prophet for every move or action they want to take. In Samuel10:1; 16:1-12, it was Samuel the prophet who anointed Saul and David to be kings over Israel. This shows a link between the king and the prophet. Thus the prophet played a major role in Israelite politics. Prophets were the ones who ordain and authenticate the kings into their offices. In order for the people to support and submit to a king they waited for a prophet to authenticate the kingship. Thus the religious leaders were fully involved in state politics in the nation of Israel. Therefore in the Old Testament religious leaders were also politicians. There was no clear cut between a politician and a religious leader. They worked hand in hand.

2.2 The 8th Century Prophets and Their Roles in State Politics The 8th century prophets were Isaiah, Amos, Hosea, and Micah. These 8th century prophets came as Gods mouth piece to the society and they rebuked the rulers openly in the affairs of state politics. Thus they were directly involved in all political affairs of the state. Isaiah one of the 8th century prophets came from Jerusalem, in the Southern kingdom of Judah. He was a city person brought up in the royal tradition of the court of the house of David. His background gave him a strong political background and it paved way for him in state political affairs.

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According to Bakare S. (1993; p6), Isaiah was a counsellor of some considerable influence, well informed in national and international political developments. Thus as a prophet he was not ignorant to what happened in the political circles of the state. As for the political situation and threatening developments, he puts his confidence in Yahweh. No political power is to destroy Jerusalem. Yahweh himself protects his holy city and will raise an offspring from the house of David who will bring peace, justice and righteousness to his people (Bakare S.; 1993; p7). This shows Isaiah as a politician who spoke on behalf of God and who trust god in his political ideologies. Other 8th century prophets who were involved in state politics were Amos, Hosea, and Micah. All these prophets they were involved in state politics. They were very active in political affairs of the state and they were not afraid of the kings even though some of them faced persecution.

2.3 New Testament Religious Leaders and State Politics On one hand the Apostle Paul was also involved in state politics. In Romans13:1-7, he commented on the civil authorities, thus state politics. He encouraged people to submit to the civil authorities or politicians saying that they were ordained by God for them to be their rulers. Thus everyone was supposed to obey them and submit to what they say. This also shows us that Apostle Paul as an apostle and one of the great preachers of the New Testament, the man who worked miracles he also was directly involved in state politics. Also he set the policies in which people were supposed to follow and if they obey they were to live at peace with their leaders or politicians. On the other hand Jesus also rose as a politician. In political theology Jesus is recognized as the greatest politician of all times. When he was born people were waiting for a political Messiah to liberate them from the Roman oppression. Hence when John heard of him and all the great works Jesus was doing he sent his disciples to Jesus and asked, Art thou he that should come or do we look for another? (Matthew11:3). To the Israelites he was to be a political Messiah who should rule Israel here on earth not a spiritual Messiah. More so even to his disciples they believed he was supposed to be a king over Israel. Hence after his resurrection in Acts1:6, they asked him saying. Lord, wilt thou at this time restore again the kingdom to Israel. This was a question which had build up from what they saw

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Jesus doing and they were convinced that he was there to restore back the nation of Israel as a king. To authenticate his Messiahship and kingship, Jesus read his manifesto in Luk4:18-19. Thus he read his manifesto and authenticated himself as the king to rule Israel. More so at the triumphal entry (Luke19:28-44, Matthew21:1-12), it was a political move which Jesus did and it make people to raise their expectations thinking that he was about to take the kingship. When Jesus sent his disciples to fetch the colt he said to them, if any man ask you say the Lord wants it. And this was a fulfilment of a prophecy of the prophet Isaiah (Matthew21:4-5), tell ye the daughter of Sion, Behold, thy king cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. When Jesus entered into Jerusalem he entered as a king riding on an ass, people laying down their garments for him to step on. The palm branches which they laid were a sign of victory to him as a king. When the people were crying saying Hosanna, it is a Hebrew word Hosanna which means save us now. So they were calling him to save them from the Roman oppression. Also they called him the son of David because they believed that the king who will come to them as the son of David was the true king to save them. The people were proclaiming him as the king and the Pharisees (Luke19:39) told Jesus to rebuke them, but he answered, I tell you that, if these should hold their peace, the stones would immediately cry out.(Luke19:40). Thus he was in consent with what the people were saying and doing. Therefore he also saw himself as a king to save the Israelites at that time. More so, in Jerusalem thats where the palace and the temple were. The temple was like a cottage to the palace or it was at the backyard of the palace. So when Jesus entered the people thought that he was now going to take over the throne in the palace and begin to rule Israel. The people were disappointed when they saw him turning, going to the temple instead of the palace and thats when the shouting ended. Moreover, Jesus told his disciple (Luke22:36), to go and buy swords to those without. He actually told them to sell their garments and buy a sword to those without. When Simon Peter cut off the right ear of Malchus the high priests servant, Jesus did not tell him to throw away the sword but instead he said, put up thy sword into the sheath:.. John18:10-11).

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2.3.1 Jesus as A Politician As Viewed By Scholars Brandon (1967) argues that Jesus shared the political aspirations of the Zealots who wanted to liberate Palestine from the Romans. He further argued that Jesus was a Zealot, a violent revolutionary seeking to expel the Romans and their cronies from the Holy land. Jesus wanted to inaugurate the kingdom of God by force. Brandon (1967) claims that Jesus in Roman eyes was a dangerous political dissident. Pilate executed him as a criminal on the change of sedition. A few scholars have suggested over the years that Jesus should be viewed as a political or social revolutionary, sympathetic with the zealots and advocating the violent overthrow of the Romans (Brandon;1967). According to Strauss, M. L. (2007), Reimarus challenged the traditional understanding of Jesus and his mission claiming that Jesus had no grand aspirations to establish a new religion but considered himself a human messiah who would free his people from the Romans and establish a political kingdom on earth. However, according to Witherington III, B. (1997;100), Jesus was indeed political, not in the sense of being a zealot seeking to stir up a military revolt but in the sense that much of what he said about Israels future and its heart, the temple, would have been seen by Jewish leaders as a threat. On one hand Funk, R. W. (1996; 125) argued that Jesus preached and taught a message that was thoroughly political, a message that demanded a social and political revolution. Kaylor assumes that the very fact Jesus is asked about the tribute money shows he was engaged in political activity (Funk, 1996; p234). He further wrote that Jesus believed that Gods blessing of the people depended on their manifesting in the political sphere the justice God required of covenant people (Witherington III, 1994; p236). These are the arguments put up by different scholars in their view of Jesus as a politician or as the one who was involved in state politics.

2.5 Conclusion From the Bible one can note that almost every religious leader was somehow involved in state politics. From the times of the judges were they were both judges or political leaders and religious leaders, going down the trend to appoint were the prophets would anoint and appoint the kings and tell them how they were supposed to govern the people. Also one can realize the coming of the Messiah as a political figure who was there to liberate the people of Israel.

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Although one can see great Apostle Paul raising and also being involved in state politics. Thus all the religious leaders in the Bible were somehow connected to state politics and they were politicians to some extent. Thus therefore this is the historical background of Biblical leaders in state politics.

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2.6 Reference 1. Bakare S,1993, My right To Land in the Bible and in Zimbabwe: A theology of land for Zimbabwe, Zimbabwe, Harare, Zimbabwe Council of Churches. 2. Brandon S.G.F., 1967, Jesus and the Zealots: A Study of the Political; Factor in Primitive Christianity, New York: Charles Scribners Sons. 3. Funk R.W., 1996, Honest to Jesus: Jesus for a New Millenium, San Francisco: Harper- San Francisco. 4. Gottwald N., 2001, The Politics of Ancient Israel, Louisville: Westminster John Knox. 5. Strauss M.L., 2007, Four Portraits, One Jesus; Michigan, Grand Rapids: Zondervan. 6. Witherington III B.,1994, Jesus The Sage: The Pilgrimage of Wisdom; Minneapolis: Fortress. 7. Witherington III B., 1997, The Jesus Quest: The Third Search for the Jew of Nazareth; New Expanded Edition; USA, Downers Grove: Intervarsity Press. 8. www.bibleinterp.com/articles/politics.shtml

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CHAPTER THREE: THE IMPACT OF PASTORS INVOLVEMENT IN STATE POLITICS

3.0 Introduction From the last chapter one might have noted the impact the Biblical leaders had both in state politics and religious setting. This also can be achieved in these times. There are also some pastors who have been involved in state politics thus the likes of Bishop Muzorewa, Rev. Ndabaningi Sithole, Rev. Canaan Sodindo Banana, Archbishop Pius Ncube, Archbishop Desmond Tutu, Bishop Trevor Manhanga and Martin Luther king Junior only to mention but a few. This chapter the writer is going to look into the impact of pastors involvement in state politics and the writer will also consider the positive and negative effects which were brought up by the involvement of pastors in state politics. This will help also in considering and judging if pastors should be involved in state politics or not?

3.1 Pastors Organisations Impact on State Politics It can be noted that pastors have been involved in state politics especially in terms of National Healing and reconciliation. Whenever there were conflicts in Zimbabwe pastors would come in and initiate the national healing and reconciliation process. The following organisations will be discussed:

3.1.1 Catholic Commission for Justice and Peace (CCJP) the Catholic Commission for Justice and Peace (CCJP) was born in 1971 and was initiated by the Rhodesia Catholic Bishops. Auret, D (1992;25) says that this decision to form the Commission on Justice and Peace was also in line with the Vatican II Decree on the Apostolate of the Laity which stated: The apostolate of the social milieu, that is, the effort to infuse a Christian spirit into the mentality, customs, laws and structures of the community in which a person lives, is so much the duty and responsibility of the laity that it can never be properly performed by others (Apostolic am Actuositatem13). Bishop Haene had this in mind when he commented, in his report to the Bishops Conference in December 1973 that the establishment of the commission attempt to make a contribution towards accomplishing this apostolate. He also stressed that, though the Church has always
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given active witness to Justice in the past; this is the first work man like approach involving the full spectrum of the Churchs human resources (JPC Presidents Report to RCBC, Dec. 1972). Among the people who attend the historic meeting at Chishawasha , where the Catholic Commission for Justice and Peace in Rhodesia was formed, were Chris Bishop, a solicitor and John Deary, a businessman, present as representatives of the Archdiocesan Pastoral Council and the Salisbury Cathedral Parish committee. Both men were also part of ea small mass group of seven families, who had been concerned for some time about the social and political problems of the country (Auret D; 1992; p25). One can note that this Commission was joined by Catholic Bishops such as Patrick Doherty, Fr Dieter Scholtz S.J., FR. Joseph Elsener S.M.B. (Gwelo), Sr Aquina Weinrich O.P. (Salisbury) and Fr Kevin KInnane O.F.M. (Secretary to the RCBC) This group of Catholic bishops wanted to have a way forward for Peace and Justice in Rhodesia which was under British colonialism. More so the majority of the blacks were oppressed and the political set up was unjust to the majority black people or natives of this country. Therefore they wanted to make sure that peace and justice was established in such a nation. It can also be noted that the Catholic bishops also were associated with the Nationalist leaders who were being detained during this time. The Commission had efforts to raise the consciousness of Rhodesians to the inherent contradiction between Christianity and institutional injustice in Rhodesia, efforts to redress the injustices perpetrated under the law and co-operation with others working towards the realisation of peace and reconciliation (Auret D; 1992; p25). This Commission for Justice and Peace continued to put their work even in post-independent Zimbabwe. They continued to publish many documents some relating to the Gukurahundi which took place from 1982 in Zimbabwe. They remained a voice for the voiceless. They remained an advocate for Peace and Justice in Zimbabwe. The Catholic Commission for Justice and Peace even sent reports to the Prime Minister of Zimbabwe Cde. Robert G. Mugabe and they had positive outcomes. Thats as pastors involved in state politics they had a positive impact in state politics and in the society at large.

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3.1.2 Church and Civil Society Forum On one hand another organisation was formed by pastors together with the civil society, a Non-Governmental organisation, which is called the Church and Civil society Forum (CCSF), to implement strategies for national healing and reconciliation in Zimbabwe. This forum included the Catholic Commission for Justice and Peace (CCJP), Center for Peace Initiatives in Africa (CPA), Counselling Services Union (CSU), Evangelical Fellowship of Zimbabwe, Heads of Christian Denominations, Ms-Danish Zimbabwe, Musasa Project, National Association for the Care of the Handicap (NASCOH), National Association of NonGovernmental Organisations (NANGO), NOVASC, Victims Action committee (VAC), Womens Coalition of Zimbabwe (WCZ), Zimbabwe Catholic Bishops Conference (ZCBC), Zimbabwe Christian Alliance (ZAC), Zimbabwe Civic Education Trust (ZIMCERT), Zimbabwe Council of Churches (ZCC), Zimbabwe Human Rights NGO Forum, Zimbabwe National Council for the Welfare of Children (ZNCWC), Zimbabwe National Pastors Conference (ZNPC) and Zimbabwe National Students Union (ZINASU). In terms of national healing and reconciliation in Zimbabwe the CCSF desired to see the role of the Organ for National Healing and Reconciliation, a government formation, as being a facilitator and the Churches and Civil Societys role was to drive the process. The Organ would therefore provide logistical support and a link between Civil Society and churches and the policy-making framework in the country (Church and Civil Society Forum; p16). The CCSF was to ensure that they lobby and put effort into the rebuilding of the countrys institutions for good governance. They must also focus on the perennial conflicts in Zimbabwe as an immediate concern (Church and Civil Society Forum; p16). This is yet another move by pastors towards their participation and involvement in state politics. Moreover as a forum they are having an impact in state politics, thus in terms of National Healing and Reconciliation.

3.1.3 The Zimbabwe We Want (Document) On the other hand the Zimbabwe Catholic Bishops Conference, the Evangelical Fellowship of Zimbabwe and the Zimbabwe Council of Churches produced a document which they named the Zimbabwe We Want. This document was published in the quest for a solution to challenges faced by Zimbabwe. This is a result of a political move by pastors to initiate a better country with every citizens contributions in every strategy to have the Zimbabwe We

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Want. It also highlight that the Church has always sought to enter the arena of current national affairs with caution, consideration and positive contribution towards the peaceful resolution of issues (The Zimbabwe We Want; 2006; p4). In the same document it is emphasised that the Church is a divine institution in the world comprising of men and women called to serve God and Humanity through the preaching of a liberating Gospel and service to alleviate human suffering in this world. This shows that pastors should be involved in state politics as a divine mandate from God who have sent them to alleviate human suffering in this world. Considering all the above information where pastors gather together and interfere in the political atmosphere of the state and try to bring peace and justice to every citizen one can note the contributions by individual pastors who have made an impact in state politics. However, these groups of pastors have made considerable impact in state politics. Nevertheless they have been taking an indirect role in state politics and everything they have been doing was with fear from the political side. Also considering the political set up in Zimbabwe, Africa and the world at large, the way state politics have been handled lives a lot to be desired. It has been seen as a dirty game where people kill each other for political achievements. Elimination of every stumbling block (person) has been the game of the day in political circles. However, this has had an impact on the pastors who wanted to venture into the political circle. Nevertheless they are some pastors regardless of discouragements from the society, who have ventured into politics and spoke out on behalf of the people.

3.2 Pastors who played Critical Roles in State Politics

3.2.1 Martin Luther King Jnrs One can note the achievements and impact made by one Baptist pastor in America by the name Martin Luther King Jnr. Born in a society where there was racial discrimination he rose as a pastor and a civil rights activist. Through his efforts he mobilised and leads the Montgomery bus boycott (Lerone B.; 1964). this lasted for a year and it saw to the court ruling that the Montgomerys bus law was unconstitutional.

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Martin Luther King jnr. helped form the Southern Christian Leadership Conference in 1957 which was an organisation that worked for civil rights movement in the 1960s that called for working out conflicts with kindness and love as opposed to hate and violence. In 1963, King joined protest against segregation in Birmingham, Alabama. He encouraged children and teenagers to take part in peaceful marches (Reddick L.D., 1959). During this march King was arrested and taken to Birmingham jail. In jail he wrote a letter to the clergy who have been opposing him and the letter became a famous statement of the right and duty to stand up against injustice. In this letter he argued that only through visible protests would progress be made. He argued that it was an individuals duty to protest and in fact disobey unjust laws (americanhistory.about.com). Furthermore he called out for a peaceful march for freedom in Washington D.C. It was participated by 250,000 people blacks and whites. They demanded a new civil rights law, the integration of schools, an end of job discrimination, and a program of job training (americanhistory.about.com). Standing on the steps of the Lincoln Memorial, King gave the most memorable speech of his life, I have a dream today, and he told the marchers (I Have A dream; 1968). Because of this speech the following year is when congress passed the civil rights Act of 1964. He further fought for and achieves mandatory equal voting rights in America for blacks and whites. The bill was passed in 1965. After this King began to shift his focus to issues of economic justice, especially poverty. In 1967 he started planning a Poor Peoples Campaign. Between 1957 and 1968, Martin Luther King jnr. had travelled over six million miles given more than 2500 speeches, written 6 books and numerous articles, awarded the Nobel Peace Prize in 1964 at 35years. He gave the money for the furtherance of the civil rights movement. Martin Luther King jnr. had a great impact. He was awarded five honorary degrees, was named Man of the Year by Time magazine in 1963; and became not only the symbolic leader of American blacks, but also a world figure. This is the impact made by one pastor in state politics and human life improved in the society.

3.2.2 Canaan S. Banana In Zimbabwe one cannot overlook the efforts by a Methodist clergyman and politician, Rev. Canaan Sodindo Banana. He has made influence and impact in the circles of state politics. He is one of the pastors who have made impact in state politics.
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According to en.m.wikipedia.org, during one of his first advances as a politician he denounced Ian smiths practices as a prime minister, took part in the rising transitional black liberation idea-religious movements and came to be Vice-president of the African National Council (ANC). He also wrote a book entitled The Gospel According to the Ghetto. More so when many Council members were arrested in the late 1960s, Banana and his family fled to the United States and did not return until 1975. He was arrested on his return, but was released a year later, kept under house arrest, and then allowed to participate in Abel Muzorewas plans for the country(en.m.wikipedia.org). However, he abandoned that effort and joined ZANU (led by Robert Mugabe), which was dedicated to overthrowing the Smith administration (Gale; 2004). Returning to Rhodesia in 1976, Banana was arrested once more for his support of ZANUJ, upon the appointment of Christopher Soames as British governor, he was released from prison. However, under the countrys new constitution Banana became the first president in 1980. In 1987 his ceremonial post was taken over by Mugabe, who made himself executive president. Banana then became a diplomat for the Organisation of African Unity (OAU) and head of the Religious department at the University of Zimbabwe. He also played a major role in bringing to two major groups of independence fighters, Zimbabwe African National Union (ZANU) and Zimbabwe African Peoples Union (ZAPU), together to form the Zimbabwe African National Union Patriotic Front, a merger that took place in 1988 (Telegraph. Telegraph media group limited; 2003). This can show one of the dedicated cadres in Zimbabwean politics who was directly involved in state politics and who was at the same time a clergyman or pastor and a theologian. He made great impact in state politics.

3.2.3 Sebastain Bakare Sebastain Bakare is one of the current pastors who are standing in state political affairs. He has written many books in relation to political issues in Zimbabwe. Bakare also denounced Mugabes treatment, particularly Anglicans who refuse to recognise the authority of Kunonga, at the decennial Lambeth Conference in Canterbury, England. Bakare spoke of Zimbabwe to newsmen, The ruling system is so oppressive that it has denied the people their human rights, including religious freedom. My diocese continues to suffer persecution. We have been denied the freedom to worship. On 30 October 2008, it was announced that
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Bakare had been awarded Swedens 2008 Per Anger Prize for his committed work for human rights in a politically unstable Zimbabwe. He received the award in Stockholm on 10November 2008 (epscopalchurch.org). Thus Bakare has made a good impact as a pastor in state politics. He is still continuing with his proclamation for human rights and his stance in state politics.

3.3 Conclusion On the other hand, pastors involvement in state politics may lead into a negative effect on their lives. Because of Martin Luther King jnr.s involvement in state politics he was assassinated in 1968 while standing on his balcony in Memphis Tennessee. His life was ended at a tender age because of state politics and he was not able to reach out to many souls which he was supposed to, because of politics. Also because of state politics Bananas reputation was ruined at last. Even Archbishop Pius Ncubes reputation was ruined because of state politics. That its shows that there is a greater probability that if a pastor is involved in state politics he/she may end up being assassinated and or being framed because of involvement in state politics. This might affect the growth of the Church. Nevertheless, this should not restrain pastors from being involved in state politics because they can still sacrifice their lives for the common good of the society. Therefore pastors as religious leaders who know what their people desire should be involved and have impact in state politics. The above mentioned pastors have had their own impact in state politics and they have set a good example for others who are yet to follow in their footsteps and be involved in state politics. Therefore the writer concludes that this is the impact made by some pastors who were and are eager to develop peoples lives and to preach the Gospel in a more different and unique way in their ministries.

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3.5 References 1. Auret, D., 1992, Reaching For Justice. The Catholic Commission for Justice and Peace 1972-1992, Zimbabwe, Gweru, Mambo press 2. Lerone B. jnr., 1964, What Manner of Man: A Biography of Martin Luther King junior; Chicago: Johnson, 3. Reddick L. D., 1959, Crusader without violence: A Biography of Martin Luther King jnr, New York: Harper. 4. HOCD, 15 September 2006, The Zimbabwe We Want: Towards A National Vision for Zimbabwe. 5. I have a dream: the story of Martin Luther King in text and Pictures; New York: Time life Book; 1968 6. JPC Presidents Report to RCBC, Dec. 1972 7. NANGO, Church and Civil Society Forum: Initial National Healing Discussion Paper. 8. Canaan Banana Biography Resource Center online. Gale, 2004 9. Telegraph. Telegraph media group limited.2003-11-11. Retrieved 2008-06-26 10. www.americanhistory.about.com/od/afarmerpeop. 11. www.castle.eiu.edu/~wow/classes/fa03/mlkcontributions.html. 12. www.en.m.wikipedia.org/wiki/Canaan_Banana. 13. www.episcopalchurch.org.

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CHAPTER FOUR: THE EVALUATION OF THE IMPACT OF APATHY IN CHURCH MEMBERS ON STATE POLITICS

4.0 Introduction Nowadays Church members shun state politics. They no longer want to be involved in state politics. One may wonder why? However, when one looks closely he/ she might discover a lot of reasons why Church members have apathy towards state politics. This is also because of the way state politics has been handled in Zimbabwe, Africa and the world at large. On the other hand, even when Church members shun state politics this will not avoid the disadvantages of them not being involved in state politics. It is therefore in the interest of this chapter to discuss the impact of apathy in Church members on state politics and evaluate pastors should be involved in state politics.

4.1 Why Church Members Lack Interest in State Politics? There are reasons which have made Church members especially in Zimbabwe not want to be involved in state politics. This is because of the events of the past which have been related to political violence. Some politicians in Zimbabwe have found it fit to achieve their political status through violent means. This has painted a bad picture on state politics. This has made people to look at politics as a game, were people kill each other to achieve their political goals not as a science of governance. Therefore Church members no longer want to be involved or participate in state politics. The political situation in Zimbabwe has birthed political intolerance. Political intolerance has unfortunately become a culture in Zimbabwe. Intolerance breeds hatred, and hatred breeds violence and violence leads to destruction (The Zimbabwe We Want, 2006; p5). Thus this is the environment where the Church members are living in and this has contributed much in their apathy towards state politics. More so in 1982 the Gukurahundi which happened in Matabeleland which was a political move has caused much damage in the interest of Church members towards state politics in Zimbabwe. The endurance of political violence in independent Zimbabwe has some historical background traceable to Gukurahundi and post election periods of 1985, 1990 and 1995 (Church and Civil Society Forum, p9). The latter conflicts were however, sporadic and localised. In the Midlands area, the populations experienced what was code named Perm
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(named after a famous hair style donned by women in that era). This was a systematic elimination of opposition supporters and all those assumed to be anti-ZANU-PF. People died and some where maimed in the process (Church and Civil Society Forum, p9). In the elections of 2000 the opposition Movement for Democratic Change claimed to have had up to 80 of its supporters killed across the country. The open and inhuman discharge of violent behaviour saw the brutal murders, tortures and systematic elimination of deemed political opponents (Church and Civil Society Forum, p9). Thus now Church members are afraid to be involved in state politics because of this political violence which have led to the deaths and disablement of many people. Politics in Zimbabwe has been handled in a way which is not good. Auret, D. (1992; p160) says that there have been formulations of militia groups which attack people and force them to vote on their endorsed candidates. This did not begin in the 1990s, but in June 1984, for example, violent clashes occurred in Kwekwe between ZANU (PF) youth and those suspected of being PF-ZAPU members, during which at least ten people were killed and hundreds injured. Moreover the evidence gathered indicated that between October 1984 and January 1985 large numbers of Youth Brigade members, backed by armed militia men, moved through the villages in Matabeleland demanding to see the peoples ZANU(PF) party cards. If the y could not produce a card or if they were suspected of being PF-ZAPU members they were severely beaten (Auret, D.; 1992; p160). This has made Church members to fear state politics and lack any interest in it. More so, a report by the Zimbabwe Human Rights NGO Forum indicates organised violence and torture increased in association with the various parliamentary by-elections that took place (Zimbabwe Human Rights NGO Forum). Also there was an absolute increase in organised violence and torture from the middle of the year 2008 as the campaign for the Presidential election gained momentum up to present day. As the violence generally increases, so does the number of cases in which members of the army are implicated as the primary perpetrators (Zimbabwe Human Rights NGO Forum). In a report, HRW stated that the scale of military attacks exceeds anything seen previously during Zimbabwes long history of electoral violence. Soldiers carried out scores of attacks in Harare and surrounding townships. These attacks on civilians have made Church members
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not to want to be involved in state politics. This environment in Zimbabwe has made the people to live in fear and some have resorted to religion to find comfort. Some Church members are either victims of political violence or relatives of the victims. Thus they have been affected by political violence and they no longer want to have anything to do with state politics. However, for how long will they seat and see things happening which affects their lives whether they like politics or not.

4.2 Should Pastors Be Involved In State Politics? To greater extent pastor should be involved in state politics. Irrespective of how state politics has been handled in Zimbabwe the writer strongly believes that pastors should be involved in state politics. In the Zimbabwean constitution draft chapter four, part 2, section 67, every Zimbabwean has political rights to be elected in any public office, to vote freely, and to participate in political activities. Therefore a pastor as a citizen of Zimbabwe he/she may do it. There is nowhere were it is written that pastors should not be involved in political affairs. Pastors should vote in order to exercise their political right. Their involvement in politics can give light to all Christians. Politicians are policy makers and being elected into a public office means that one can be involved in state policy formulations and this will be of benefit to the Church. Some pollicises which do not agree with the Christian beliefs will not be passed in parliaments because pastors will be there, for example gay rights. One may also note that of late Muslims do not struggle in getting land to build their mosques and they are now selling halaal products in almost every supermarket because of their involvement in state politics and influence. Therefore if pastors are involved in state politics the Church will not struggle in getting land to build their Church buildings. More so pastors will not be involved in the atrocities which have rocked Zimbabwe up to date because they love the people. Their governance will be based on the love for the people not love for political achievements only. All political violences which has been witnessed in the country before will end. Since pastors are already involved in National Healing and Reconciliation, they are the correct candidates for state politics. This will avoid the ambulance theology whereby pastors will have to deal with healing the wounds instead of having the right move at first before there are any wounds.
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Getting back to the Biblical leaders who were involved in state politics and have made a great success as was noted in the second chapter, this paves a way for the pastors today to be involved in state politics. The pastors have the heart of God and they can rule people with the fear of God, hence they will not kill people for them to achieve their desires. In Gods mind as it is in the Old Testament, God want religious leaders to lead and rule his people instead of non-believers. Also as have been witnessed in chapter three, there are some pastors who have already paved the way for others in state politics. They have shown good advocacy for the peoples rights, and good governance. Thus pastors should be involved in state politics.

4.3 Conclusion As it have been noted at the beginning of this chapter the reasons behind apathy in Church members towards Church politics, this can be reversed by the involvement of pastors in state politics. If some pastors will start to be involved in state politics they will show the light to the whole world. Other religious leaders of other religions are allowed to be involved in politics but why not pastors. If Heartfelt International Ministries pastors are involved in state politics, Heartfelt as a growing ministry will have more opportunities in Church growth and it will not struggle in getting land. Fortunately Heartfelt International Ministries has some pastors who are already rising in state politics and bringing advantages to the growing ministry. Therefore it is for the best of the kingdom of God for pastors to be involved in state politics.

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4.4 References 1. Auret, D., 1992, Reaching For Justice. The Catholic Commission for Justice and Peace 1972-1992, Zimbabwe, Gweru, Mambo press 2. National Association of Non-Governmental Organisations (NANGO), Church and Civil Society Forum: Initial National Healing Discussion Paper. 3. HOCD, 15 September 2006, The Zimbabwe We Want: Towards A National Vision for Zimbabwe 4. Sunday Times (2006) Zimbabwe soldiers behind wave of heists, Sunday Times, South Africa, 2 July 5. The Zimbabwean constitution, 2013. 6. Zimbabwe Human Rights NGO Forum: Torture by state Agents in Zimbabwe

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References 1. Auret, D., 1992, Reaching For Justice. The Catholic Commission for Justice and Peace 1972-1992, Zimbabwe, Gweru, Mambo press 2. Bakare, S., 1993, My right to Land in the Bible and In Zimbabwe: A theology of land for Zimbabwe, Zimbabwe, Harare, Zimbabwe Council of Churches. 3. Brandon S.G.F., 1967, Jesus and the Zealots: A Study of the Political; Factor in Primitive Christianity, New York: Charles Scribners Sons. 4. Funk R.W., 1996, Honest to Jesus: Jesus for a New Millenium, San Francisco: Harper- San Francisco. 5. Gottwald N., 2001, The Politics of Ancient Israel, Louisville: Westminster John Knox. 6. HOCD, 15 September 2006, The Zimbabwe We Want: Towards A National Vision for Zimbabwe 7. Lerone B. jnr., 1964, What Manner of Man: A Biography of Martin Luther King junior; Chicago: Johnson, 8. National Association of Non-Governmental Organisations (NANGO), Church and Civil Society Forum: Initial National Healing Discussion Paper, 9. Reddick L. D., 1959, Crusader without violence: A Biography of Martin Luther King jnr, New York: Harper. 10. Strauss M.L., 2007, Four Portraits, One Jesus; Michigan, Grand Rapids: Zondervan. 11. Witherington III B.,1994, Jesus The Sage: The Pilgrimage of Wisdom; Minneapolis: Fortress. 12. Witherington III, B., 1997, The Jesus Quest: The Third Search For The Jew of Nazareth, New Expanded Edition, USA, Downers Grove, Intervarsity press 13. Witt J., 14. American Educational Research Journal (AERA) 15. Canaan Banana Biography Resource Center online. Gale, 2004 16. I have a dream: the story of Martin Luther King in text and Pictures; New York: Time life Book; 1968 17. JPC Presidents Report to RCBC, Dec. 1972 18. Sunday Times (2006) Zimbabwe soldiers behind wave of heists, Sunday Times, South Africa, 2 July 19. Telegraph. Telegraph media group limited.2003-11-11. Retrieved 2008-06-26 20. The Zimbabwean constitution, 2013.
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21. Zimbabwe Human Rights NGO Forum: Torture by state Agents in Zimbabwe 22. en.wikipedia.org/../historical_method 23. www.bibleinterp.com/articles/politics.shtml 24. www.americanhistory.about.com/od/afarmerpeop. 25. www.castle.eiu.edu/~wow/classes/fa03/mlkcontributions.html. 26. www.en.m.wikipedia.org/wiki/Canaan_Banana. 27. www.episcopalchurch.org.

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