Original Research

Unmasking the perpetrators: Church leaders and gender-based violence in South Africa

Mmamajoro Phalatsi-Shilubana

Received: 04 Feb. 2025; Accepted: 25 Mar. 2025; Published: 30 May 2025

Copyright: © 2025. The Author(s). Licensee: AOSIS.
This is an Open Access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

Abstract

Gender-based violence (GBV) remains a global scourge of alarming proportions, with women disproportionately bearing the brunt of the abuse. In South Africa, the GBV statistics reflect a grim reality in which women’s lives and dignity are at constant risk. The Church in South Africa, as a pillar of society, carries a critical responsibility in combating GBV through prevention, intervention and healing. Disturbingly, however, some church leaders, including pastors, have been implicated as perpetrators, which is a stark betrayal of their role as protectors of God’s people. This article delves into the disturbing phenomenon of church leaders becoming perpetrators of GBV instead of protectors against it. It explores how the perceived power of pastors and the fear they instil in their victims create an environment conducive to the unchecked proliferation of GBV. In addition, it examines some of the initiatives and programmes undertaken by the Church in South Africa to deal with GBV, provide support to survivors and work towards ending the cycle of violence.

Contribution: Through the lens of African women’s theology, this article sheds light on the shocking betrayal of trust, and emphasises the urgent need for the Church to reclaim its role as a provider of safety, healing and justice. It calls for a collective effort to dismantle the structures that perpetuate GBV in both Church and society, ultimately contributing to a world where none need to fear this form of violation.

Keywords: gender-based violence; African women’s theology; culture; Church; pastors; perpetrators.

Introduction

Gender-based violence (GBV) is generally understood to be violence directed against a person because of their gender, and in most cases it takes the form of violence perpetrated by men against women. It manifests in different ways, including physical, emotional, psychological and economic abuse, and can be perpetrated by intimate partners, colleagues, strangers and even institutions. In most instances, as recorded, the majority of victims of GBV are female, and the majority of perpetrators are male. This is however, not always the case as there have been instances where males have suffered violence at the hands of females (Thobejane, Mogorosi & Luthanda 2018:1–15). The brutality carried out by women against their male companions has been largely ignored for several reasons, one being the stereotypical perception that men are strong, while women are perceived as submissive, weak and obedient (Thobejane et al. 2018:1–15). It has been argued that GBV arises from oppressive power hierarchies and is sustained within societies controlled by men in terms of which women are viewed as inferior to men, and tend to bear the greater burden of illiteracy, poverty and low status (Sanjel 2013:179–184).

Churches have over the years and in most societies been considered to be places of safety and a sanctuary. Besides spreading the Word of God, churches also play a role in edifying believers, nurturing believers and building them up or helping them to mature in Christ. Over and above the spiritual role churches play, they have also been known to provide a physical safe haven during times of violence. During the Rwandan Genocide, which took place from April to the end of July 1994, it is estimated that the greatest number of killings took place in Rwanda’s churches or on church premises, and that those killed were people who ran to the Church in the hope of finding relief and protection (Safari 2010:874). Unfortunately, in that instance, they did not receive the protection they sought. On the other hand, during apartheid and the struggle for freedom in South Africa, certain churches became a haven and beacon of hope for the many who were escaping from the armed forces (Kuljian 2013). Similarly, during the xenophobic attacks of 2008, the Central Methodist Church in Johannesburg provided shelter for many refugees in desperate need (Bompani 2012:131–147).

If it is to be a place of refuge, the Church must create safety in communities by raising awareness of the abuse of power and control, and care for victims and survivors. Unfortunately, in recent times, there have been numerous reports in both the traditional and social media in South Africa of church leaders, pastors in particular, who are alleged to have taken advantage of their congregants and are accused of GBV among other things. For, example, at the time of writing, a trial within South African court against the Nigerian-born pastor, Timothy Omotoso of the Jesus Dominion International church was ongoing, charged with sexual assault, human trafficking and racketeering. Concurrently, charges of sexual assault and rape had been brought against the leader of the Rivers of Living Waters, Bishop Zondo (Kgatle & Frahm-Arp 2022:a2270; Ramantswana 2019:a2495; Xhinti & Khosa-Nkatini 2023:a7940). Despite several cases of sexual assault being brought before the courts, it is believed that many more go unreported because people believe these leaders to have special powers and the ability to curse those who dare report them.

Viewing the situation through the lens of African women’s theology, this research article sheds light on the disheartening betrayal of trust, but also emphasises the urgent need for the Church to reclaim its role as sanctuary and place of safety, healing and justice. The article calls for a collective effort to dismantle the structures that support GBV in both Church and society, and build a society where all are free from this form of abuse. In order to effectively execute this, the author examines the influence of certain aspects of African culture, identifies some instances of GBV mentioned in the Bible and considers the position the Church relegates to women as opposed to the way in which Christ viewed them. The notion of spiritual authority is explored and its abuse by church leaders as reported in the media are identified. In conclusion, the researcher discusses some of the initiatives and activities undertaken by the Church in South Africa to counter the scourge of GBV.

Research importance and methodology

The study looks into the situation of GBV being experienced in South Africa using the available literature, which talks about violence against women in South Africa, especially among Africans. It delves into the disturbing phenomenon of church leaders becoming perpetrators of GBV instead of protectors against it.

Through documentary analysis, this research examines how the perceived power of pastors and the fear they instil in their victims create an environment conducive to the unchecked proliferation of GBV. In addition, it looks at the impact of the African culture and its interpretation on this phenomenon. The objective is to highlight among other issues how the church through its leaders in some instances have become the ones who abuse their powers and perpetuate the scourge. In addition, it examines some of the initiatives and programmes undertaken by the Church in South Africa to deal with GBV, provide support to survivors and work towards ending the cycle of violence. For the purposes of this article, church does not refer to a building where individuals congregate on a particular day for purposes of worshipping God. Instead church is defined as ekklesia, an assembly of God’s people and community of believers of all true believers (Nanthambwe & Magezi 2024a:4). Thus, church does not refer to a particular denomination.

This research has implications for the wider community and the Christian community in particular. It highlights some of the examples from the Bible of perceived GBV instances and contradicts these with the ministry of Jesus Christ and His treatment of women in general. It notes through the lens of African women’s theology, as espoused by the Circle of Concerned African Women Theologians, that a male-dominated religious system continues to be used to promote misuse of the Bible to support the claim that women are inferior to men and warns that such literal misuses of Scripture do not reflect God’s heart, as Jesus makes clear (Pak 2006:10). Thus, emphasising that the perpetration of GBV by some church leaders is ungodly and unacceptable and should never go unreported.

African culture and its implications for gender-based violence

Culture is undoubtedly one of the most complex concepts to define, as its scope is broad and includes the way in which a society behaves, various institutions within that society and the norms that the society embraces. It encompasses the beliefs, languages, arts and knowledge, and habits of the individuals within a particular group, and is often associated with a specific region or location. Culture is defined as a collection of unique traits and characteristics that are specific to a particular group of people, as it sets them apart from other peoples or societies (Idang 2015:97–111). In another definition, culture is described as the overall way of life of a people, while another author notes that despite their varied cultures, Africans share certain distinguishing characteristics in relation to their belief systems and have similar values that mark them as unique from others in the world (Myers 1987:73; Phalatsi-Shilubana 2024:73–84). One such common trait is the tendency of most African cultures to treat women as inferior to their male counterparts (Phalatsi-Shilubana 2024:73–84). In similar vein, it is averred that although the specific character of gender relations differs from one society to another in sub-Saharan Africa, the common occurrence is that women have less personal independence, fewer resources to tap into and very little influence over the processes that lead decisions being taken impacting their communities and their own lives (Msuya 2019:1146). In addition, among the critical aspects of culture are gender identities and gender relations because they mould the way in which daily life is lived not only within the family but also in the broader community and in the workplace (Msuya 2019:1146). For example, there is an observation that numerous incidents of GBV are never reported because many women conform to the ‘cultural wisdom’ of not airing the family’s dirty laundry in public (Kabongo 2021:a2194). This is especially true in marriage relationships where lobola has been paid. In fact, according to Mudimeli and Khosa-Nkatini (2024) in those instances, when a woman faces abuse from her husband, and she goes back home, her father is expected to chase her away from the home because he accepted bride price (Mudimeli & Khosa-Nkatini 2024:3).

Whereas this is a common assertion, there is nevertheless also evidence that there have been periods in history where women’s status was perceived differently. For instance, some authors assert that prior to colonisation, there were instances where women in Southern Africa held leadership positions in their societies (Bhuda & Maditsi 2022:20217–20229). These were uncommon at that time, but nevertheless, to prove that women were not always perceived as weak, the many exploits of Queen Amina of Zaria (1533–1610), a young woman of royal descent of the Hausa city-state of Zazzau (contemporary Zaria), were recorded, who took charge of the cavalry and led wars of conquest, and later came to power in roughly 1576 and dominated Hausaland for approximately 35 years (Zimmerman 2020:2). She was the first woman to become the Sarauniya (queen) in a male-dominated society. Zimmerman (2020:2) further mentions Mofumahadi MaNthatisi (1781–1835), who led the Ba-Tlokwa during the Mfecane – a series of events characterised by migration, rapid demographic changes and the widespread militarisation of communities in the Vaal and Orange River valleys during the 1820s. She recounts that MaNthatisi orchestrated one of the most legendary military manoeuvres in southern Africa. It is stated that this African queen so terrified her rivals that she was believed to be a monster with a single eye on her forehead and that the strength and viciousness of her people were attributable to her feeding them her breast milk (Qekena 2020). Not only were these women excellent military strategists but they also led armies of men and led them on to victory.

Women are widely recorded as traditionally having worked the lands and being responsible for subsistence farming to provide food for their families. However, for men to have control over larger portions of land, they made use of women for their reproductive function, which led to the abuse and devaluing of women in the African context. For instance, it is reported that a man was able to have more land under cultivation by having many women working on it, and so the exchange of women was not uncommon in African societies (Strobel 1982:109–131). The author further notes that lineages gave women as wives, parents pawned daughters in times of famine, offered them in payment of debts, or presented them to ruling lineages in exchange for political favours or influence, and women were used as currency to pay fines or reward soldiers after battle (Strobel 1982:114). Referring to the colonial era, it is contended that women suffered gender inequality throughout colonisation; and that since the end of colonial rule Southern African governments’ transformation agenda has been slow and particularly the acknowledgement of women’s equality with men. Accordingly, it is argued that while certain African nations have made great strides towards gender parity in some sectors, gender imbalance nevertheless remains prevalent on the continent (Bhuda & Maditsi 2022:20218). The patriarchal system, as found in many cultures throughout the world, affects many aspects of human life and unfortunately does not recognise the full humanity of women in churches and in societies (Kgatle 2019:5).

Gender-based violence in the Bible in the Old Testament

Literature notes instances of women being given as rewards for success in battle, and we find similar accounts in the Bible (Strobel 1982:114). For example, in 1 Samuel 17:25 we read that as a prize for killing Goliath, Saul offered his own first daughter, Merab, as a prize. Furthermore, in Judges 11:31 we find the account of Jephthah, who led the Israelites in battle against Ammon and, in exchange for defeating the Ammonites, made a vow to sacrifice as a burnt offering to the Lord whatever came through the door of his house first to meet him. That happened to be his daughter, and while he did not intentionally offer her as a sacrifice, in the end, he had to fulfil his vow to the Lord as promised. Another controversial story that has captivated scholars over the centuries is that of David and Bathsheba, which is recorded in 2 Samuel 11–12. Some place the blame on Bathsheba for bathing in a visible location and thus seducing David: It is argued, for instance, that by washing self so close to the royal palace, Bathsheba was being deliberately provocative (Nicol 1997:45). This assertion absolves David from any moral responsibility – although he knew that Bathsheba was married. When considering the power relations between the two, one wonders whether Bathsheba stood any chance against the King. There is also the view that Bathsheba had no choice; she was taken forcefully to meet the King, who gave in to his desire by having sexual relations with her (Ijeoma 2021:168). Other scholars, too, view the account as an illustration of the abuse of power and authority, and propose that Bathsheba became a casualty of David’s authority and that, whereas he was meant to lead his people, he instead abused his power (Garland & Garland 2007:12). Interestingly, the account that follows the David and Bathsheba story in 2 Samuel 13 is that of David’s son Amnon and his paternal half-sister Tamar, who was the sister of Absalom. Whereas there are different opinions and interpretations of what occurred in the account of David and Bathsheba, there is consensus that what took place in the case of Amnon and Tamar was rape (Abasili 2011:1–15; Van Dijk-Hemmes & Orton 1995:68–88).

The historical position of women in Christianity

As with cultural settings within the African context in particular, the role of women in most religions practised throughout the world has been the subject of debate since time immemorial, with some people arguing that women should not be permitted to assume any role that affords them any form of authority or perceived superiority. Generally, women are expected to submit in the home, in the family and in their communities. This extends to the Church too, with unequal treatment still widely prevalent. For instance, texts such as 1 Corinthians 14:34–35 (NIV), which reads:

[W]omen should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the Church.

are commonly cited to support the silencing of the voice of women in the Church. Criticism is levelled against Christianity for being a male-dominated religion in which men are given the larger proportion of power, honour and influence, and women are demeaned and marginalised (Groothuis 2002:17). Whereas lately some churches have come to acknowledge women and their leadership abilities and have appointed them to leadership positions, there are many that do not. In recent times, the year 2019, the Methodist Church of South Africa appointed its first-ever female Bishop, Rev Purity Malinga. The report states:

Having endured the cross and discrimination of patriarchy for over 200 years, women of the Methodist Church of Southern Africa (MCSA) have finally broken through the stained glass ceiling by the election of the first presiding bishop who is a woman. (Shange 2019:1)

In relation to the absence of women in leadership positions within the Church, the exploitation of women in the Church today is emphasised (Kgatle 2019:5). It is further highlighted that while women carry on with being denied leadership positions and decision-making processes, their contribution in Church and in society continues to be taken for granted (Kgatle 2019:5). Yet, Jesus Christ’s treatment of women was very different and women played a variety of roles in his earthly ministry.

Jesus and the ministry of women

Jesus went against the androcentric practices of the day, and treated women differently from what society considered normal at the time. It is stated that women played an important role in the life of Jesus, even though, at that time, discrimination against women was acceptable in the Jewish culture (Bogi 2022:2). In describing the level of discrimination, the author notes that while walking, some Pharisees shut their eyes in order to avoid looking at a woman, as women were viewed as being more prone to sin than men, and women were considered more likely than men to succumb to fornication (Bogi 2022:3). Nevertheless, according to Jesus’ teachings, adultery was to be prevented by making men responsible for their own lustful thoughts, not by removing women from their sight (Geddert 1992:75–87). The same author further points out that in those days, in men’s eyes, women had two primary roles: to raise children for their husbands and to satisfy their husband’s sexual desires – failing which, he would satisfy them immorally elsewhere (Geddert 1992:75–87). This is attributed to the fact that Jesus viewed women as bona fide persons, not simply as the objects of male desire (Oluwashola & Kolawole 2020:1–10). Not only did Jesus support an egalitarian view when it came to men and women, and rejected all attempts to devalue the worth of a woman or her word of witness, he also developed women as leaders and accorded dignity to women in his ministry (Oluwashola & Kolawole 2020:1–10). Furthermore, Jesus accepted and forgave women who were considered ritually unclean in the Jewish culture (Bogi 2022:8). Concerning the healing of the woman who was hopelessly arched over for 18 years (Lk 13:10–17) Jesus helped and defended this woman before hostile religious leaders inside the synagogue (Oluwashola & Kolawole 2020:1–10). He spoke to her, and acknowledged her equal standing with men in the religious heritage of Israel by referring to her as a daughter of Abraham (Jn 8:33, 39; Oluwashola & Kolawole 2020:1–10). Although Jesus Christ had every opportunity to treat women as being of lesser standing and to exploit them, he instead affirmed them, protected and healed them, and ensured that they were treated as befitting those created in the image of God and as equals to their male counterparts.

The abuse of spiritual authority to perpetrate gender-based violence

‘Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing will injure you’ (Lk 10:19). This power given to the Church through the Holy Spirit is intended to enable the Church to achieve more for the Kingdom of God. Spiritual authority is defined as the power to support the opening of the entire universe and especially of the life of human beings towards union with the redeeming ultimate reality (Baier 2010:107). It is further noticed that spiritual authority within Christian communities is considered to be a special form of dominance that differs from other forms and is especially different from command of the Church leader (Baier 2010:108). Spiritual authority is, therefore, not dependent on the position that someone holds within the body of Christ; instead, it is given to all, as in Acts 2. It further affords believers the right to use the power from God that flows from the Holy Spirit that dwells within them. Through the Holy Spirit, Christ’s followers have all the spiritual necessities required to be what they should be and accomplish what they must (Pak 2006). In addition, in the Spirit they are empowered and equipped to function as the body of Christ and bear fruit as the branch of the vine as mentioned in John 15:5 (Pak 2006).

This power, which is meant to benefit the Church, is at times abused within that very institution. This is mainly because the Church as an institution is characterised by ranking according to relative status or authority. However, it is cautioned that whenever an unequal power relationship exists, whether perceived or real, the possibility to misuse power is there, and it is the responsibility of the one perceived to be in charge to take cognisance thereof in the matrix of care that she or he provides (Robison 2004:395–404). Regarding the abuse of power, a recent article states that ‘any attempt to exert power and control over someone using religion, faith, or beliefs can be spiritual abuse’ and that ‘spiritual abuse can happen within a religious organization or a personal relationship’ (WebMD n.d.). Spiritual abuse is defined as:

A form of emotional and psychological abuse characterized by systemic patterns of coercion and control in religious contexts. Spiritual abuse is distinguished from broad emotional abuse by its common inclusion of specifically religious elements, like the quoting of Scripture or the giving of a ‘divine rationale’ for mistreatment. (Koch & Edstrom 2022:476–506)

Although spiritual abuse is usually associated with a specific religion, usually Christianity and mainly the Pentecostal Church, it is not in fact, restricted to any particular religion. There is a view that it may be encountered within any religious or spiritual tradition (Nsour 2022:129–146).

South Africans have recently been shocked by media and social media reports concerning religious leaders accused of GBV. Most of these cases are still before the courts. When one reads about the evidence and the charges brought against the alleged perpetrators, the common thread running through all the accounts is the abuse of spiritual authority. These experiences are connected to the wider communities of which they are a part (Robison 2004:396). The author asserts that when we pay attention to the social forces within our religious communities, it becomes evident that clergy and the Church as an institution are not immune to many of the unhealthy dynamics that are operative in the wider culture of which they are a part. It is further noticed that because of the particular vulnerability of some individuals and groups, sexual violations within the religious community have grown in prevalence (Robison 2004:396). Many who fall victim to GBV come from societies that have succeeded in ensuring that this form of abuse is kept under wraps. Expressions such as mosadi o llela motsheho, which translates into English as ‘a woman cries quietly’ are used to counsel victims, especially within the context of marital abuse. Within the Church, scriptures such as Psalms 105:15: ‘Do not touch my anointed ones; do my prophets no harm’ are used to protect perpetrators and absolve them of any accountability. Victims are silenced through threats that God will punish them. For instance, it is reported that in the case of Timothy Omotoso of the Jesus Dominion International, the perpetrator, who presented himself as a powerful man of God and as untouchable, was known to quote Psalm 105:15, and instruct church members not to question him (Kgatle & Frahm-Arp 2022). The power that he wielded over his victims was laid bare in the evidence of one of his victims, Cheryl Zondi, in court. The authors quote Zondi’s recollection of a conversation with Omotoso as follows:

Cheryl you know the things you need to do to me. You know what you must do for me. And you’re not doing that. God is not going to be pleased with you and I told you before, you’re 19 now, your punishment is going to be double. Do you want to walk the streets and take your clothes off? Do you want to lose your mind? That’s exactly what’s gonna happen. (p. 5)

An account was published of how the Sebokeng regional court heard that the leader of Rivers of Living Waters Ministries, Bishop Stephen Zondo, allegedly raped a woman on several occasions between 2013 and 2018 (Mbele 2024). At the time of writing, Zondo was facing 5 allegations of rape and 3 of sexual assault in addition to 10 previous counts of the rape of 7 women who were members of his Church. In the report on the same matter, it is alleged that one of Zondo’s victims was just 8 years old at the time of her rape in 1980 (Modise 2024). The reporter stated that she was afraid of him and had, therefore, carried her harrowing secret for nearly four decades before coming forward with the information. At the time of writing, Zondo therefore, stood accused of 18 cases of sexual abuse (Modise 2024). The extent to which the Church as a system has protected and continues to shield perpetrators is further illustrated by the case involving Bishop Sithole of the OASIS of Life Church in Johannesburg. As cases of abuse surfaced, the church leadership was asked to sign non-disclosure agreements. It has been recorded that these ‘outraged pastors at the Oasis of Life Family Church in Daveyton’ left the congregation, citing coercion by the church leadership to sign non-disclosure agreements amid accusations of sexual assault against the head pastor (Available from: www.citypress.co.za accessed on 22 May 2024 [Maruping 2024b]). Quoting another pastor, who did not wish to be named, the same reporter writes:

The allegations the head pastor are facing are very serious and we cannot be silenced into protecting gender-based violence as the body of Christ. We are true followers of God and we believe in doing what is right. We are husbands and fathers, so we are very angry about what happened this past Sunday. (Maruping 2024:1)

It was also reported that the woman who had laid charges of sexual assault against the senior pastor was labelled ‘a demon who was trying to break Sithole’s marriage’ (Maruping 2024). At the time of writing, Sithole was accused of taking advantage of women who went to his Church seeking salvation (Maruping 2024). The victims allegedly first reported the incidents to the leadership of the Church, and it was only when they received no assistance from this quarter that they took up the matter with the police (Maruping 2024). It is reported that the charges against Sithole included rape and forceful penetration, which is considered a schedule five offense (Maruping 2024).

In another case, the action taken by a female pastor, Pastor Zelda Masango, led to the arrest and sentencing of Katlehong pastor Benjamin Dingiso to an effective 20 years behind bars after he was found guilty in November 2023 of 31 counts of rape and sexual assault of boys and young men ranging in age from 15 to 20 years. It was reported that the ‘Arise and Shine’ pastor raped and sexually groomed his victims between 2009 and 2021, claiming that they needed training in preparation for the prophetic gifts that God had given them (Nkoki 2023). The boys would be required to meet him in his office, where he sexually violated and/or raped them after telling them that he had to bond with them physically and spiritually while naked in order for them to understand their prophetic gift (www.iol.co.za). In a television interview on 24 March 2024, post the sentencing, the whistleblower recounted the obstacles, the opposition and the abuse she had endured in order to obtain justice for the victims (eNCA 2024).

Gender-based violence and the church: The position adopted by African women’s theology

At the time of writing, the South African GBV statistics were appalling. In the second quarter of the financial year 2024–25 (July 2024 to September 2024), South Africa recorded a staggering 10 191 reported cases of rape, 1567 attempted murders of women, 957 women killed and 14 366 women assaulted (South African Police Services [SAPS] 2024). This is evidence to the fact that South Africa is dealing with an enormous problem that the community and the Church in particular cannot ignore. This bears out the assertion that GBV is one of the most common human rights violations in the world today, and that eliminating it should be a top priority (Bhuda & Maditsi 2022). The enormity and implications of GBV in South Africa warrant serious interventions by both the nation and the Church, as records show that even within the church perpetrators abound. Whereas both men and women are affected by GBV, it is also clear that women are affected to a greater degree.

African women’s theology, as expounded by Circle of Concerned African Women’s Theology, rests on a foundation of robust engagement with the lived reality of African communities, requiring a broadening framework of justice, equality and ecology in theological education (Headley 2022:631–644). The view is also expressed that as victims of GBV and all that it represents, women not only have an obligation to expose the perpetrators and stand together for justice – they also have the ability to make a difference in their own lives, rising above oppressive systems to achieve their own freedom as they understand very well the pain of being downtrodden (Kgatle 2019:5). The view of African women’s theology is that in any relevant theology there should be a convergence between theory and practice, and that this theology should also operate from the perspective of the poor and the oppressed (Mombo 2003:92). To start with, it is necessary to challenge some of the rooted practices within the Church that are influenced by patriarchy. Pak (2006) notes that a male-dominated religious system continues to be used to promote misuse of the Bible to support the claim that women are inferior to men and warns that such literal misuses of Scripture do not reflect God’s heart (Pak 2006:10). There is the contention that the Church should view patriarchy as a deviation from God’s plan and as going against the mission of God, and that the rejection of patriarchy will lead to a healthy community in which all, as the true image of God, experience His love (Kgatle 2019:6). Through praxis characterised by plurality, communal theology, cultural hermeneutics, reclaiming the Bible, advocacy and engendering theological education, African Women’s Theology has survived marginalisation and maintains an influence in African communities, churches and theological institutions (Headley 2022:643). This makes it particularly relevant as a force to counter GBV.

Whereas the Church and its leaders have been identified as perpetrators of this scourge, and some have gotten away with this evil unpunished; there have been efforts by some faith communities to fight and advocate against GBV. This is because the Church as an institution has a strategic role to play in dealing with GBV (Magezi & Manzanga 2019:a5532). Addressing the Interfaith Consultation, held from 14 to 16 August 2023 in Benoni, Daniela Gennrich, coordinator of We Will Speak Out SA, stated:

There is urgency for the faith sector to make an impact in responding effectively as well as preventing gender-based violence and femicide within the country, but also within our different faith communities. This movement towards a united and coordinated faith sector response to GBV has not been seen in South Africa before.¹

Practical initiatives by the Church include those adopted by the leadership of the Justice and Peace Commission (JPC) of the Southern African Catholic Bishops’ Conference. A further initiative is the HeforShe Taverns project, which aims to involve men in combating GBV and reduce the incidence of GBV in the country. This localised chapter of the HeforShe initiative, established by United Nations Women, aims to encourage solidarity in the fight against violence against women and children and has had some success (Masombuka 2018).

The approach taken by the Methodist Church of South Africa has included a 7-week campaign aimed at combating and addressing GBV and femicide (GBVF) in the Church, challenging patriarchal values and gender stereotypes and promoting gender justice through a re-reading and reinterpretation of Scripture. The campaign further sought to enable survivors of GBV within the Church to speak out to obtain help and healing (Malinga 2019). The bishop further reported that by citing relevant scriptures relating to GBVF themes every week, senior Church leaders demonstrated their stance against GBVF; this encouraged community members to adopt the same stance and take the Church’s resolve seriously (Malinga 2019). As the bishop explained:

• The themes facilitated day-to-day conversations and provided space for reflection on issues ordinarily considered taboo.
• The campaign united the Church and enabled everyone to ‘sing from the same hymn sheet’. All the arms of the Church, including the youth, women and men’s organisations, preachers and children’s work were kept focused and in reflection on GBV.
• Diverse views were expressed and discussed.
• Safe spaces, whether physical in churches or virtual, were created for survivors to tell their stories, and opportunities were created for the Church to listen to the painful accounts of survivors.
• Referral paths were utilised to link survivors with qualified counsellors, legal aid and medical assistance where this was required.
• Members of the Church were given the opportunity to critique the Church’s internal disciplinary processes in dealing with GBV within the MCSA (Malinga 2019).

In addition to the need for a concerted effort on the part of churches at a national level, there has been a call for local congregations and other faith-based organisations to encourage men and women to form and pursue functional relationships from an early age (Kabongo 2021:6). In a similar vein, it is proposed that for the Church to become publicly pastoral in taking a stance regarding GBV, it needs to understand that God values all of humankind, regardless of gender (Magezi & Manzanga 2019:a5532). These authors further contend that if the theology of the Church oppresses women, it misrepresents God. The Church has a duty to participate in reducing the scourge of GBV, starting with the current generation, if it hopes in the foreseeable future to see a society of peace in which this form of violence no longer exists. This participation should mobilise both its membership as well as local communities. Because Scripture has been used to perpetuate GBV and protect the perpetrators, it is vital that it should be used to liberate and stop the scourge. As has been pointed out, religious practices emanating from incorrect interpretation of certain biblical passages lead to the oppression of women. It is therefore recommended that misinterpreted and misrepresented scriptures need to be re-examined so that a more balanced understanding of these passages or verses can be promoted among men from a traditional background (Magezi & Manzanga 2019:a5532; Ndlovu, Mavhandu-Mudzusi & Baloyi 2024:679). Similarly, a re-evaluation of the patriarchal structures and beliefs that faith communities uphold to dismantle the underlying causes of GBV is recommended (Le Roux & Bowers-Du Toit 2017:23–37).

It is further posited that much-needed structural change can only be achieved if the mindsets of those in power – men – are transformed. In addition to the reinterpretation of Scripture, on the practical level, it is observed that pastors have become increasingly involved in activities such as raising awareness and providing education, offering counselling and support services, and engaging in theological discussions regarding the role of faith in dealing with societal issues such as GBV (Nanthambwe & Magezi 2024b:609). If they participate in activities to combat GBV, abusers can no longer hide and can, therefore, be held accountable. It is further proposed that accountability can be achieved through the creation of an environment that supports both victims and offenders, and that allows congregations to work more openly and effectively. The authors further assert that when offering safety to those affected by GBV, the Church has a duty to protect them and find ways to prevent further violation of the youth and women, and to offer survivors the reassurance that the abuse is not their fault, and that the Church will stand by them.

Conclusion

This article provided some insight into the extent of GBV in South Africa, and within the Church in particular. The role of culture was examined, and the way in which the Church and its misinterpretation of Scripture have been used to perpetuate GBV within the Church was revealed, with mention being made of how spiritual authority has been abused and some of the perpetrators, as reported in the media, being named. With GBV viewed through the lens of African women’s theology, emphasis was placed on the urgent need for the Church to reclaim its role as sanctuary and place of safety, healing and justice, and ways that this can be achieved were identified.

Some of the initiatives and activities introduced by the Church in South Africa to counter the scourge of GBV were emphasised, and the local Church, the community and especially women were exhorted to collectively participate in efforts to dismantle the structures that perpetuate GBV in both Church and society. Although there is still a great deal of work ahead, many religious organisations are committed to making changes and regaining the trust of the people.

Acknowledgements

The author declares that they have no financial or personal relationships that may have inappropriately influenced them in writing this article.

M.P.-S is the sole author of this article.

This article followed all ethical standards for research without direct contact with human or animal subjects.

This research received no specific grant from any funding agency in the public, commercial or not-for-profit sectors.

Data sharing is not applicable to this article as no new data were created or analysed in this study.

The views and opinions expressed in this article are those of the author and are the product of professional research. The article does not necessarily reflect the official policy or position of any affiliated institution, funder or agency, or that of the publisher. The author is responsible for this article’s results, findings and content.

References

Footnote

1. Government website: 10 August 2023, available at: https://www.wwsosa.org.za/our-people/.