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Purpose of Study
The purpose of this study is to explore the fortunes and vicissitudes of the Anglican Diocese of Harare from the year 2002 to the year 2012. This period can be described as a period of struggle or turmoil that prompted a church historian to make a critical analysis of the events and situation in the diocese.
Setting the Stage It has never happened in the history of the Anglican Church in Zimbabwe and the Province of Central Africa at large that, a Diocesan Bishop would ever think of breaking from a province in which he took an oath of canonical obedience and undertook to serve his diocese; or have members of the church tear gassed or tear smoked out of their church buildings, beaten by riot police, firing live ammunition, arrested and incarcerated for days, if not weeks, without trial and even have some threatened with death while others are believed to have been killed, but still survive for five years as a Diocesan Bishop. It is difficult to imagine that all this was happening in a democratic nation, which has all the necessary apparatus to solve disputes that arose within its borders between two or more parties or bring perpetrators to court.
It is also incomprehensible that even with such persecution and harassment faithful worshippers could continue to stand up against such a type of Bishop, his foes and security forces without fear and continued to seek justice for close to five years without giving up the fight. Bishop Kunonga, who was the Diocesan Bishop of Harare then, gave one main reason for his actions, this being that the Province Central Africa was condoning homosexuality. It would be interesting to investigate and find out if he had the names of those who were practising homosexuality or condoning homosexuality. There is a need to investigate and critically analyse what the Canons of the province say regarding this accusation levelled against it.
Was Bishop Kunonga hallucinating on this issue? There was however, a second reason which Bishop Kunonga cited though, this was more pronounced during the second half of the decade under review (2008 to 2012), that the Anglican Diocese of Harare (CPCA) was being used as a cash conduit by the British government to sponsor the opposition party, Movement for the Democratic Change (MDC), all in an effort to push for regime change.
As the Bishop of the church was he ever approached by the British government or the opposition party soliciting his support on this issue during his tenure of office as Bishop of Harare? Was he not riding on the political cloud all in an effort to draw the ire of the government on the CPCA? The researcher also noticed that during the same period Bishop Kunonga was engaged in trying to prepare for seizing of church properties. At that time the government or the ruling party ZANU-PF was experiencing the toughest challenge ever since its coming into power in 1980. The question then is, was Bishop Kunonga trying to take advantage of the political situation in the country for the furtherance of his personal ambitions? On the other hand, since the government was promoting indigenisation, does it logically follow that Bishop Kunonga was trying to cut and paste the government programme and indigenise the church? If the answer is yes, then the next question would be, indigenise it from whom? Zimbabwe had attained its independence on 18th of April 1980 and this had ushered in a political dispensation which culminated in many paradigm shifts in all spheres of the lives of Zimbabweans.
The Anglican Church was a step ahead in terms of the political emancipation of the black majority, for the first substantive black Bishop was elected in 1981. A question to ask in this study then would be, was Bishop Kunonga trying to redress the concept of black emancipation or not? Was there any ‘quest for belonging’ principle at play as propounded by Daneel? (Daneel, 1987). All these and many as yet unanswered questions point to the need for an investigation of the period under review, 2002-2012. In 2001 Dr Nolbert Kunonga was elected Bishop of the Anglican Diocese of Harare, an institution which has been in existence since 1891.
Table of Contents :
- Abstract
- Acknowledgements
- Dedication
- Abbreviations
- List of Figures and Sketches
- Chapter 1 Introduction
- 1.1 Purpose of Study
- 1.2 Setting the Stage
- 1.3 Area of investigation
- 1.4 Justification of the Research
- 1.5 Aims and objectives
- 1.6 Research Methodology
- 1.6.1 Historical Approach
- 1.6.2 Phenomenological Approach
- 1.7 Historiography
- 1.7.1 What is history?
- 1.7.2 State of the question
- 1.8 Methods of treating History
- 1.8.1 Original History
- 1.8.2 Reflective History
- 1.8.2.1 Universal History
- 1.8.2.2 Pragmatical History
- 1.8.2.3 Critical History
- 1.8.3 Philosophical History
- 1.9 The Nature of History
- 1.9.1 The Cyclical Nature of History
- 1.9.2 The Christian View
- 1.9.3 The linear view of history
- 1.9.4 The Marxist view of history
- 1.9.5 The Old Testament
- 1.9.6 The New Testament
- 1.10 The meaning of history
- 1.11 The Historiographer
- 1.11.1 Positivism and idealism
- 1.11.2 The role of the historian
- 1.12 Limitations of sources
- 1.12.1 Primary Sources
- 1.12.2 Secondary Sources
- 1.13 Literature Review
- 1.14 The Research Gap
- 1.15 Chapter Layout
- Chapter 2 The Anglican Diocese of Harare Prior to the Decade: 2002-
- 2.1 Introduction
- 2.2 Zimbabwean Independence April
- 2.3 The Anglican Church’s Response To Political Independence
- 2.4 Black Leadership in the Diocese before and after Independence
- 2.5 Election of Bishop Peter R Hatendi as Suffragan Bishop
- 2.6 Creation of two more Dioceses
- 2.7 Resignation of Bishop Paul Burrough
- 2.8 Election of Bishop Peter R. Hatendi as Bishop of Harare
- 2.9 Reaction to a black indigenous bishop
- 2.10 Use of rectories by black priests
- 2.11 The Charismatic Movement in Zimbabwe
- 2.12 Language Barrier
- 2.13 Black migration to predominantly white suburbs
- 2.14 Election of Bishop Jonathan Siyachitema
- 2.15 The election of Rev Kunonga as Bishop of Harare
- 2.16 Points that worked in Bishop Kunonga’s favour
- 2.17 Objections to bishop Kunonga’s election
- 2.18 Confirmation Court
- 2.19 Conclusion
- 2.1 Introduction
- Chapter 3 The First half of The Decade of Turmoil 2002-
- 3.1 Introduction
- 3.2 “When and Where We Enter”: Bishop Nolbert Kunonga’s Charge
- 3.2.1 Dr Kunonga’s reception by lay members in the Diocese of Harare
- 3.2.2 Dr Kunonga’s reception by white and black clergy
- 3.3 Rev Timothy Neil resigns from the Diocese of Harare
- 3.4 The diocesan Cathedral of St Mary and All Saints under siege
- 3.5 Seeing ahead of time: Rev’d Simukai Mutamangira resigns as Dean
- 3.6 Once an assistant priest now the Dean: Rev Godfrey Tawonezvi
- 3.7 Debate on the memorial plaques in the cathedral
- 3.7.1 Memorial plaques during Bishop Hatendi’s time
- 3.7.2 Young black clergy agitating for the removal of the plaques
- 3.7.3 Africa Unity Square as a model of procedures
- 3.7.4 The Cloister Guardians operations are affected
- 3.8 Cathedral of St Mary and All Saints’ 2002 vestry is deferred
- 3.9 Dean to a Bishop; Rev G Tawonezvi is elected Bishop of Masvingo
- 3.10 Cathedral council is suspended in unclear circumstances
- 3.11 Cathedral of St Mary’s 2002 annual vestry is held in August
- 3.12 Bishop Kunonga’s appeal to the secular courts on an ecclesiastical matter
- 3.13 Why try to subdue the Cathedral council?
- 3.14 Bishop Kunonga became a virus: The Chancellor’s reaction
- 3.16 The whole diocese under siege: too early for Bishop Kunonga
- 3.16.1 Diocesan Clergy Under siege
- 3.16.1 (a). Persecution of Black Clergy
- 3.16. 1 (b) Rev Tawanda Gezi
- 3.16.1 (c). Rev James Mukunga
- 3.16.1 (d) Rev Justine Matyatya
- 3.16.1 (e) Bishop Peter Hatendi
- 3.16.2 Diocesan Parishes under Siege
- 3.16.2 (a) Christchurch Borrowdale
- 3.16.2 (b) St Paul’s Highfields
- 3.21 Recruitment of diocesan staff became questionable
- 3.21.1 Mr Morris Brown Gwedegwe is ordained
- 3.22 The purging of laity through diocesan guilds
- 3.22.1 Mothers’ Union
- 3.22.2 Vabvuwi Guild
- 3.22.3 Bernard Mzeki Guild
- 3.22.4 Youth Guild
- 3.22.5 Chita Chezvipo Zvemoto CZM
- 3.23 Diocesan institutions not spared in the purging
- 3.24 Demonstrations at Bernard Mzeki Shrine
- 3.25 The 38 charges levelled against Bishop Nolbert Kunonga
- 3.30 Conclusion
- Chapter 4 The Second Half of the Decade in Turmoil: 2008-
- Part
- 4.1 Introduction
- 4.2 The structure of the Church of the Province of Central Africa
- 4.3 General dissent as Bishop Kunonga’s ecclesiastical court collapses
- 4.4 The pending resignation of Archbishop Bernard Malango
- 4.5 A call to honour the out-going Archbishop Bernard Malango
- 4.6 The historic diocese of Harare August 2007 synod
- 4.7 Provincial synod held in Malawi: September,
- 4.8 “Homosexuality breaks up Anglican Province” The Herald
- 4.9 Rev Gwedegwe’s seething response to Fr Pembamoyo’s article
- 4.10 Money has been used
- 4.11 Philip Mutasa vice-chairperson of trustees raises a red flag
- 4.12 Bishop Kunonga formally “Withdraws” the Diocese of Harare
- 4.13 Bishop Jakazi of Manicaland joins bishop Kunonga
- 4.14 Case study of the Diocese of Lake Malawi election
- 4.15 Clergy and Laity respond to Bishop Kunonga’s Letter
- 4.16 The Diocesan Chancellor adds his voice to the debate
- 4.17 The 4th of August Synod following the Malawi Provincial Synod
- 4.18 Special Synod is held on the 20th of October
- 4.19 The Kariba Declaration
- 4.20 Acceptance letter from the province of Central Africa
- 4.21 The Dean of the Province writes to the Diocese of Harare
- 4.22 Bishop Bakare assumes his role as caretaker bishop
- 4.23 Bishop Bakare’s inaugural meeting at St Michael’s Mbare
- 4.24 The second (CPCA) meeting is called by Bishop Bakare
- 4.25 Battle lines drawn as parishes and clergy declare their allegiance
- 4.26 What was the reaction of Bishop Kunonga to these developments?
- 4.27 Kunonga’s hunts for a spiritual home in the form of a province
- 4.28 Conclusion
- Chapter 5 The Second Half of the Decade of Turmoil: 2002-
- Part
- 5.1 Introduction
- 5.2 Formation of the Province of Zimbabwe
- 5.3 Bishop Kunonga forms the province of Zimbabwe
- 5.4 The Province of Zimbabwe Bishops elected
- 5.7 The Province of Central Africa issues A statement
- 5.8 Ownership of Anglican Diocese of Harare properties
- 5.9 The ex-communication of Bishop Nolbert Kunonga
- 5.8 Political influences in decision-making
- 5.9 Legal battles and persecution of CPCA membership
- 5.10 Board of trustees counter Mutasa’s court application
- 5.11 The Rita Makarau Judgement
- 5.12 Disturbances and fighting in the parishes in the Diocese of Harare
- 5.13 Disruptions of services extended to Bernard Mzeki Shrine
- 5.14 Examples of disruption of services in full detail
- 5.15 Disturbances at St Pauls, Highfields
- 5.16 Intercepted police orders and radios
- 5.17 The game of numbers in the Anglican saga
- 5.18 Churches turned into schools, accommodation and business units
- 5.19 Fatigue starting to have an effect on the Anglican saga
- 5.20 Rev Dr C. N. Gandiya is elected substantive Bishop of Harare, CPCA
- 5.21 The unresolved murder of Jessica Mandeya in Murehwa
- 5.22 International bodies voice their support for CPCA
- 5.23 CAPA writes to the President of Zimbabwe
- 5.24 The Archbishop of Canterbury writes to the President of Zimbabwe
- 5.25 Was President Robert Mugabe ever going to listen to the cry for help?
- 5.26 The Archbishop of Canterbury Visits Zimbabwe
- 5.27 Archbishop Rowan Williams meets President Robert Mugabe
- 5.28 Supreme court ruling of 22nd of October; judgement is reserved
- 5.29 Deputy Chief Justice delivers his judgement
- 5.30 The warrant of ejectment granted
- 5.31 Effect of the Supreme court judgement on bishop Kunonga’s church
- 5.32 The capping of the decade of turmoil
- 5.33 Conclusion
- Chapter 6 Recommendations and Conclusion
- 6.1 Introduction
- 6.2 Research Findings
- 6.2.1 The Quest for Belonging
- 6.3 Recommendations
- 6.4 Conclusion
- Bibliography
