IF you have ever walked the streets of any city in Zimbabwe, you have likely noticed the once-thriving industrial buildings now repurposed into sprawling church halls.

These structures, which once symbolised Zimbabwe's industrial strength, have been transformed into epicentres of spiritual life, resonating with fervent prayers and passionate sermons.

Amid the rise of Pentecostal churches, a new trend has emerged: the rise of the “celebrity pastor”.

These religious leaders, commanding large followings, often lead lives of conspicuous wealth, which stands in stark contrast to the economic hardships faced by many of their congregants.

Lavish cars, designer clothes, and opulent homes have become trademarks of these figures, raising concerns about whether followers are being exploited under the guise of religion.

Such concerns have been heightened by recent scandals, including serious allegations of rape, torture, and abuse against the late T.B. Joshua, spanning two decades.

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These developments highlight the urgent need for effective legal frameworks to protect citizens from potential abuses of religious authority and prompt questions about the state’s role in ensuring the safety and well-being of its people.

In Zimbabwe, where the lines between tradition, religion, and law are often blurred, these questions are particularly pressing. The legal landscape governing religious practices is complex, shaped by a history of colonialism, a strong cultural identity, and a constitution that promises religious freedom.

Yet, as the influence of mega-churches grows, so does the scrutiny of their practices. Are current laws sufficient to protect the vulnerable, or do they provide a facade of regulation that allows exploitation to thrive?

Religion in numbers

In 2022, the Zimbabwe National Statistics Agency reported that over 80% of Zimbabweans identify as Christians, highlighting religion's deep significance in daily life.

However, the most striking development is the rapid rise of Pentecostalism, a movement sweeping across Africa with its dynamic worship and promises of miracles.

Take the Prophetic Healing and Deliverance (PHD) Ministry, led by Prophet Walter Magaya, for example. PHD’s gatherings are not just religious events but major social phenomena. In a nation grappling with economic hardship, the promise of divine intervention is a powerful lure. Similarly, the Zimbabwe United Family International Church (UFIC), led by Emmanuel Makandiwa, attracts a huge following, filling stadiums for its services.

This rise of Pentecostalism reflects a deep cultural and social shift in Zimbabwe amid its economic and political challenges.

These churches offer more than spiritual solace; for some, they provide a community and even a path to material gain.

However, this rapid expansion also reveals a troubling entanglement between these religious institutions and the state. While offering support to many, their close ties to political interests raise questions about their independence.

This relationship suggests that the apparent benefits of these institutions may come at the cost of hidden compromises, reinforcing existing power structures rather than serving as impartial sanctuaries.

As their influence grows, it becomes essential to assess whether their role in society aligns with the public's interests or perpetuates entrenched power dynamics.

Link to the state

The relationship between churches and the state in Africa is not a new issue, but in recent years, the lines have become increasingly blurred.

Some Zimbabweans recall the late President Robert Mugabe attending apostolic sect ceremonies ahead of the 2013 elections.

More recently, President Emmerson Mnangagwa attended a UFIC service where Prophet Makandiwa praised his leadership, despite the country’s high unemployment and rising living costs.

Perhaps the most glaring example of this blurred line is Prophet Uebert Angel, who not only leads Spirit Embassy Church but also holds the title of Zimbabwe’s Ambassador-at-Large.

This dual role raises serious concerns about the merging of religious and state powers, prompting critical questions about whether these institutions influence each other to the detriment of transparency and true spiritual leadership.

Legal framework

This leads us to a critical inquiry: are there adequate legal frameworks in Zimbabwe to shield citizens from potential exploitation by powerful religious leaders who wield considerable influence both numerically and politically?

The Constitution, promises a robust guarantee of freedom of thought in Section 60, including the right to practice, profess, and propagate religion.

Section 56 further enshrines the principle of non-discrimination on grounds such as religion. Despite these constitutional protections, the legislative apparatus designed to regulate religious institutions is markedly underdeveloped, leaving significant gaps in addressing the nuanced relationship between religion and state power.

At the heart of this discourse is the proposed Private Voluntary Organizations (PVO) Act. Originally intended to oversee non-governmental organisations, including religious groups, the PVO Act has emerged as a critical piece of legislation with profound implications.

Awaiting President Mnangagwa’s assent, the bill has ignited considerable debate.

Critics argue that, while the Act is purportedly aimed at preventing misuse by terrorist organis0ations and curbing political lobbying, it may instead serve as a tool for the state to monitor and suppress dissenting voices under the guise of regulation.

The bill's potential to stifle civil society and donor funding further fuels concerns about its true intentions. It requires rigorous registration and financial reporting, imposing heavy bureaucratic demands on organisations.

Critics warn that the bill's broad monitoring powers could be used to suppress dissent under the guise of oversight.

This raises concerns that the bill may not only enhance transparency but also enable state control over independent organisations.

Thus, the issue is inherently multifaceted. On one hand, the PVO Act could provide a necessary check on the burgeoning power of religious institutions, aligning with the need for a legislative framework that ensures accountability and transparency.

On the other hand, given the state's historical tendencies toward control and repression, the bill’s implications may veer towards curbing political opposition rather than safeguarding religious freedoms.

This dichotomy underscores the necessity for a careful, discerning analysis of the bill’s potential impact, revealing a landscape where legislative measures can both protect and encroach upon fundamental rights.

Call to action

In light of these challenges, the commitment to safeguarding fundamental freedoms must remain steadfast. The PVO Act stands at a crucial juncture: it can either serve as a tool for genuine oversight or a mechanism for political repression. We must demand a reform that ensures the bill safeguards individual rights and prevents state overreach.

By championing a balanced approach, we uphold justice and strengthen the foundations of democracy.

This is not just a legislative issue — it is a defining moment for our commitment to human rights and democratic integrity in Zimbabwe.

Let us meet this challenge with both resolve and vision, shaping a future where justice prevails, and freedoms are protected.

  • Moyo is a Master of Laws student at the University of Cape Town, South Africa. — mdumoluhle@gmail.com.  These weekly New Perspectives articles, published in the Zimbabwe Independent, are coordinated by Lovemore Kadenge, an independent consultant, managing consultant of Zawale Consultants (Pvt) Ltd, past president of the Zimbabwe Economics Society and past president of the Chartered Governance & Accountancy Institute in Zimbabwe. — kadenge.zes@gmail.com or +263 772 382 852.