The history of conflicts in the Evangelical Lutheran Church in Zimbabwe (ELCZ) has had negative consequences for the life of the church. 5 Skold became the leader of the church in Zimbabwe, although he was not yet ordained.
Social life of the Shona-Ndebele communities
Around 1975, with the outbreak of the Second Chimurenga War (liberation war in Zimbabwe), the church "became embroiled in the turbulent and violent politics of Rhodesia..." (Bhebe 2004:126). Continuous use of this term has become a generic identity of the people living in the local communities of the Midlands, Manicaland and Mashonaland provinces.
Research problem
The main research question of this study is "How can the concepts of ukama and ubuntu together with Luther's concept of neighborliness be sources of an African Christian Theology of unity within the Zimbabwean Lutheran church?" The hypothesis of this study is that a deeper understanding of ubuntu and ukama can enrich Luther's view of what it means to be a neighbor to local communities, especially the ELCZ, and thus speak theologically to the tensions that exist. To avoid uncritical support of the status quo a local theology of unity must be developed.
Structure of the study
Chapter Five summarizes the notions of a neighbor in both Shona and Ndebele contexts, together with Luther's understanding of the neighbor. Chapter six proposes some recommendations that can be used to construct a theology of unity for the Evangelical Lutheran Church in Zimbabwe.
Introduction
The period from 1975 to 1980
Before 1975, the administrative center of the church was in Mnene, but from 1975 it was moved to Bulawayo18. 17 Church Assembly Minutes CA 31 and undated open letter to Bishop A Moyo on Musume Hospital.
The period from 1981 to 1992
If this claim were true, both the image and purpose of the church were defeated at the administrative level. Many statements had been made about the finances and these did not result in kind words for the then board of the church.
The period from 1993 to 2010
Some areas noted were that there was a lack of control over finances in general. One of the observations of this audit was that "the cost of running the church has increased greatly, but the income is not so much."50 The question raised is if these signs of divisions and crises remain, what justification would the church have to sustain existence her. Likewise, any church member from the Western Diocese may not be qualified to lead the Eastern and Central Diocese.
Conclusion
Introduction
Defining ukama
- Community
- Sharing
- Love
- Peace
- Unity
- Continuity
Other expressions such as zamu guru ndere kwamai can be roughly translated as "the true relative is the one from the mother's side". The self is not hidden within oneself (as with id or ego) but "the self is outside the body, present and open to all" (Shutte 2001:22). The Shona people also generally believe that one's life is connected with the dead – the "living dead"66 who share life with the living.
Defining Ubuntu
Humanness and Dignity
In the effort to humanize people, the question of resources and social location should not be overlooked. If one is caught honoring his or her ancestors in private, that person is likely to suffer the scorn of the entire community. The expression ubuntu is usually found in the saying "Umuntu ngumuntu ngabantu," (a person is a person through persons.) In other words.
Community
Relationships
Using this broader picture, for example, in rural congregations all members are related to every other member of that parish or community. Five characteristics of the Ndebele understanding of ubuntu shared here are respect, mutual recognition, mutual care and sharing. Ubuntu is not “individualistic in the way that liberalism and capitalism are, and seeks to protect the freedom of the individual by separating them from the community” (Shutte 2001:8).
Conclusion
The idea of the church as a family is more acceptable within local communities than to be conceived as a multi-faceted power structure.
Introduction
Luther’s teachings about the neighbour
Another explicit manifestation of the doctrine of the neighbor is found in the seventh commandment, which refers to "property and business".73 Luther says: "We must fear and love God so that we do not take our neighbor's money or goods, nor acquire them by false trade or bargain, but help him to improve and protect his property and business.”74 One way to show respect to your neighbor is to show respect to that person's property. In this commandment, "God forbids all robbery, theft, and fraud, as well as sinful coveting of anything that belongs to one's neighbor."75 The neighbor's property is forbidden to all outsiders, regardless of whether it is physically protected or not. In this commandment, Luther says that God forbids "coveting, that is, having a sinful desire for anything that belongs to our neighbor," because such sinful desires "will lead us to try to obtain our neighbor's inheritance or house by trickery or show . rights”80 It seems that here actions are not considered independently of intentions.
Becoming a Christ for one’s neighbour
Luther emphasizes that "In this world let us live soberly (regarding the crucifixion of one's own flesh), just (regarding one's neighbor) and devout (regarding God)" (Lull 2005:136). Therefore, to become a Christ to a neighbor is to behave as if the neighbor's "weaknesses, sin, and folly were one's own" (Lull 2005:138). So when you serve society freely, you will take on the image of Christ to your neighbor.
Community and Communion
It is foreign because it is not naturally present in people at birth, but comes from Christ's work for people. In this scenario, a person should not strike back when attacked, but it is the duty of a neighbor or free person to strike back only on behalf of the victim (Lull 2005: 140). In this relation of God we understand how we are as gifts of acceptance for other people.
Conclusion
He was like a healing balm for the ills of society because he was full of compassion and grace.88 It was this balm that could change the world with the help of sacrificial love. Luther hoped that there would be a reformation in the church, and he hoped that the tensions he caused by highlighting abuses could be resolved amicably. But throughout his life in the church, until his final dismissal as a heretic, there was tension and strife.
Introduction
Luther, as already discussed, shows human relationships on two levels; vertically with God and horizontally with neighbor. To live means to be in Christ, otherwise without this faith one is considered dead in this relationship with God. Among the Shona and the Ndebele, this relationship is expressed at three levels; relationships between people, with the spirit world (God) and with nature.
Love and sharing
The idea of a multi-year relationship brings in the image of family among the Shona and the Ndebele. Because the Lutheran church part is clear in the threefold ministry of Jesus of preaching, teaching and healing. In the case of a channel, when it ceases to perform its proper duty, it is reduced to a beacon pointing in emptiness to the intended beneficiary of its love.
Life and dignity
The value of the other person comes from God and is shown to us through the love that God shows in and through the human community. It cannot be overemphasized that in ukama and ubuntu, sharing and love show how much one person is connected to another. It is an expression of relationship that cannot be shaken, falsified or demanded in any circumstance or situation.
Power and justice
Shona and Ndebele people are both the end and the means to the fullness of life. But the value of what it means to be human cannot be separated from the acts of love that people show. In ukama all people are related so there is no room to reject anyone from the community or other people.
Unity
The value is not in the position, but in the availability of the member to serve. There is no separate community of religious people because everyone who participates in the life of the community automatically also participates in its religion (Parratt 1987:95). That common feature is important as a step to create harmony in the church and in society.
Conclusion
African philosophy argues that “just as the continent was once the place where humanity emerged and made an important contribution to civilization, this should enable Africa to help the world rediscover the unity of the human race” ( Coetzee and Roux 2002). :17). On the basis of being human, people can develop their unity in order to acquire their dignity. It will summarize the previous chapters, identify gaps, show implications and suggest a way forward for the Lutheran Church in Zimbabwe.
Introduction
Summary of the study
Critical solidarity is the lens through which the church is able to "read the signs of the times" (Kairos Document 1986:9). Unity arises from equality and respect for the image of God in all people. This shows a paradigm where people are moving out of their comfort zones and into the comfort of the church family.
Towards a theology of unity embodied in community
Another important aspect of looking at community life and humanity is in understanding what it means to be in relationship. Both the structure and conduct of the church greatly influence the effectiveness of its teaching on unconditional acceptance. This means that the language in the songs and liturgy of the church must be carefully monitored.
Conclusion
These local resources can be used along with Luther's ethics of love to resolve tensions in the church. Luther's Seal as a Basic Interpretation of His Theology' in Wengert, T.J. Martin Luther's Harvest Reflections on Theology, Ethics, and the Church Grand Rapids: William B. Beyond Charity: Reformation Initiatives for the Poor. The Shona concept of Ukama and the process-philosophical concept of kinship, with particular emphasis on the ethical implications of contemporary neoliberal economic practices.
