IMPACT OF ZIONIST CHURCH TEACHINGS AND PRACTICES ON

HUMAN WELFARE: A CASE STUDY OF KAOLE (MAYANI) ZIONIST

CHURCH

BY

VERENTINO PETER CHILAMBA

(BTRS/2A/04/08)

A RESEARCH DISSERTATION SUBMITTED IN PARTIAL

FULFILMENT FOR THE REQUIREMENTS OF THE AWARD OF THE
DEGREE OF BACHELOR OF ARTS (THEOLOGY AND RELIGIOUS
STUDIES)

OF

MZUZU UNIVERSITY

FACULTY OF EDUCATION

DEPARTMENT OF THEOLOGY AND RELIGIOUS STUDIES

APRIL, 2012

1
Table of Contents
Declaration……………………………………………………………………………………………...3
Statement of Originality………………………………………………………………………………...4
Dedication………………………………………………………………………………………………
5Acknowledgements……………………………………………………………………………………..
6
CHAPTER 1: Introduction………………………………………………………………………... ….7

1.1. Statement of the problem…………………………………………………………………………..7

1.2 My position as a researcher……………………………………………………………………...8
1.3 Aim and objectives of the study………………………...............................................................8
1.4. Study Area………………………………………………………………………………………9
1.5 Methods of Collecting Data……………………………………………………………………..9
1.6 Data Analysis.................................................................................................................................9
1.7 Present state of research………………………………………………………………………….9
CHAPTER 2: Origins and Development of the Church……..............................................................12
2.1. Origins of the Church.................................................................................................................12
2.2. Development of the Church........................................................................................................12
2.3. Group to which the church belongs............................................................................................13
2.4. Leadership..................................................................................................................................14
2.5 The Place of Women...................................................................................................................15
2.6. Relationship with the State.........................................................................................................16
CHAPTER 3: Present State of the Church...........................................................................................18
3.1. Membership............................................................................................................................18
3.2. Conversion..............................................................................................................................19
3.3. Relationship with the State.....................................................................................................20
3.4. Perception of the Arrest.........................................................................................................20
3.5. Literacy Levels.......................................................................................................................21
CHAPTER 4: Fundamental Teachings of the Church.........................................................................22
4.1. Teaching on Baptism..............................................................................................................22
4.2. Teaching on Marriage.............................................................................................................22
4.3. Teaching on Clean and Unclean.............................................................................................23
4.4. Teaching on Medical Treatment.............................................................................................24
4.5 Teaching on Education……………………………………………………………………...26
4.6. Teaching on Socio-economic Life and Material Wealth……………………………………26
4.7. Teaching on Dressing….........................................................................................................27
CHAPTER 5: Common Practices of the Church…………………………………………………….28
5.1. Healing ......................................................................................................................…....28
5.2. Blessing Field Crops……………………………………………………………………..28
5.3. Joint Worship and Public Meetings……………………………………………………...29
5.4. Sunday Worship………………………………………………………………………….29
CHAPTER 6: General Conclusion …………………………………………………………………..31
References....………………………………………………………………………………….33

2
Declaration

I declare that this has never been accepted for any degree, or it is being submitted concurrently in
candidature for any other than Bachelor of Arts in Theology and Religious Studies at Mzuzu
University.

Candidate’s name: Verentino Peter Chilamba

Signature...............................

Supervisor’s name: Professor Klaus Fiedler

Signature...............................

3
Statement of Originality

I hereby declare that this paper is the original work of Verentino Peter Chilamba. Any view and
knowledge sought has been duly acknowledged in the reference. It is hence being submitted with my
approval to Mzuzu University in partial fulfillment of requirements for the degree of Bachelor of Arts
in Theology and Religious Studies.

Signature.....................................

Verentino Peter Chilamba

Signature.........................................

Professor Klaus Fiedler

4
Dedication

I dedicate this work to my parents Mr. and Mrs. Chilamba. Dad, your figurative pieces of advice have
a bearing on what I am today. Mum, you have been working tirelessly to nurture me since my
childhood. I only pray that God should give you long life.

5
Acknowledgements

Thanks to God for giving me this free and precious life; those who have departed are not necessarily
worse sinners than me (Luke 13:1 – 5).

I would like to acknowledge my supervisor Prof Klaus Fiedler for his positive criticisms which have
helped this work to be a success. Special thanks should also go to the entire Theology and Religious
Studies department academic staff for efforts made in sharpening my intellectual ability. I pray that
you should do the same to other people.

Thanks to my parents for being very hard working smallholder farmers in search of support for my
wellbeing. Without their moral, spiritual and financial support, guidance and courage, I could not be
as I am. May God give you long and health life. Special thanks to my brothers: Eves, Daniel, Joackim,
Plotazio, and the only sister Irene, the first born in our family. I enjoy your company; it is true that I
am because we are. I would also like to acknowledge the efforts and words of encouragement from
my long-time and best friend Brother Abraham Paul; your enlightening arguments cannot go
unnoticed in my life. How I long to see God giving you all long and prosperous life.

Let me extend my thanks to the following friends: Godfrey Chimayi, Matthias Luka, Innocent
Mwambinga, Fenton Kambatika Nyirenda, Hendrina Linje, Mary Ngoma, Angella Mponela, Grace
Mwambungu, Sinya Mfune, Oliver Malanga, Smart Seme, Ruth Jeke, Chancy Mughogho,
Chimwemwe Baloyi, Peterson Liwago, Charles Kajoloweka, Maneno Wilson, Jimy Moyo and my
fellow theology and religious studies students. “It takes a village to grow a child”, I have enjoyed your
jokes and scholarly arguments both in and outside the classroom. I will miss you brothers and sisters.

6
 CHAPTER 1: Introduction
The church provides a system of meaning and a supportive community that gives humans an
individual and social identity and acts as a line of defence against aimlessness, alienation and
normlessness. As a whole, the church has an in impact upon any group of people and in these
groups is to be found a uniform expression of beliefs and ideas. These beliefs are expressed
in the people’s attitudes and actions which may involve ritualistic performances and other
sorts of practices. However, any church exists in a society and what the church does for and
to society may be perceived as positive or negative. On the positive side, it has been observed
that most churches validate group enhancing patterns and invalidate behaviour that endangers
group life. On the other hand, the church can be dangerous to one’s health if numerous
restrictions on medical health have been put in place. 1 The society as a whole has also its
own values, sometimes contrary to those adhered to by members of some religious traditions.
Further to that, the society has some responsibilities and powers upon its citizens and these do
not always go unchallenged by the teachings of other religious traditions. This implies that as
members express their religiosity, they are at the same time compelled to abide by the
societal rules and regulations on various aspects of life.

It is therefore not surprising that in 2010, tensions between the Malawi Government and
some Zionist Church groups made headlines of local newspapers and radio stations. On 21 st
August 2010, midday Zodiak Broadcasting Station news bulletin was headlined by the arrest
of twelve elders of N’gombe village in Salima district for allegedly exempting their children
from receiving Measles vaccine. On 24th August 2010, the Dedza Resident magistrate court
convicted two elders of the Zion Church and sentenced them to twenty-one months
imprisonment with hard labour, or to pay in default a fine of K25, 000 each, for denying their
children access to measles treatment and Vaccine.2

1.2. Statement of the problem

According to the Malawian context, Zion church is not a very strange movement; it has been
in existence even before the one party regime. One can also recall that the Malawi
Government through the Ministry of Health, has been conducting several immunization
1
For example in the US, parents in faith-healing congregations have been tried in several states, in some cases,
convicted for withholding medical treatment for their children in cases in which the children died or suffered
long-term physical damage. Schmidt Rodger, Exploring Religion (2nd Ed), California: Wadsworth, 1988, p. 312.
2
“Nkhani ndi Malipoti” (News and Reports), Malawi Broadcasting Corporation, Radio 1, 24.08.2010, 19:00.

7
campaigns in the past, such as Vitamin A and Polio Vaccines just to mention a few. In such
past immunization campaigns, there had been no cases of arrest. Based on this trend, one may
therefore possibly presuppose that members of the Zionist churches were responding
positively to the campaigns, or, that the denial of medication is a new doctrine in these
churches. However, from my observations, withholding medical treatment among the Zionist
church groups is not a strange doctrine; it has been characteristic of some of these groups in
Malawi even before the embracement of the democratic constitution.

Since the Malawi constitution grants freedom of religious practice and expression, it can be
argued from this perspective that Zionist Church adherents are exercising their freedom of
worship. However, faith, understood as a total response of one’s inner being means that no
human dimension is untouched. It involves both a worldview and a way of living aimed at
wholeness and well-being. This therefore implies that the teachings and practices of the
Zionist Church groups have their own impact on the welfare of the members. This study was
thus designed to acquaint Malawians with the fundamental teachings and practices of the
Zionist church found at Mayani, part of Dedza north, and assess how they affect the welfare
of its members.

1.3 My position as a researcher

My position in this research was that of an outsider as I belong to the Roman Catholic Church
but I have connections to some as neighbours. As an outsider, marks of some of my
preconceived assumptions could therefore not go unnoticed. However, as a scholar I have
tried my best to be as objective as possible.

1.4 Aim and objectives of the study

The aim of the study was to outline the fundamental teachings and practices of the Zionist
Church at Mayani and assess how they affect the lives of its members.

In an endeavour to meet the aim, these were the objectives:

1. Outlining the fundamental teachings and common practices of Mayani Zionist
Church.
2. To trace the origins and development of Mayani Zionist church.
3. To trace the state of the Zion church during the one party system and its
reaction.

8
 4. To trace its present life in the democratic society.
5. Assessing the conversion rate both to the Zionist Church and out of it.
6. Examining specific verses from the Bible condemning medication and how the
church understands such verses.
7. Establishing the literacy levels among the adherents and their reaction and
perception to the arrests.

1.5. Study Area

The study was conducted at Kaole village, on a Zionist church group found at Mayani, part of
Dedza north in the central region. In this location, there are three notable Zionist church
groups, but Kaole church was selected due to the fact that it acts as the centre for the rest of
the other church groups which belong to the same group.

1.6 Methods of Collecting Data

There was a difficulty of gaining access to material on Zionist worship and theology due to
their focus on charismatic manifestations of the Holy Spirit rather than on written liturgies.
As such, I had to make use of participant observation to access more information on worship.
Formal interviews with selected church elders were however conducted to seek information
on the following areas: the origins and development of the church, the Zionist group to which
it belongs, its basic teachings, its relationship with the government during the one-party era
and its present state.

Informal interviews were also conducted with some ordinary members to seek information on
such issues as literacy, knowledge on the specific verses condemning medical treatment, and
on how they became members of the church. Furthermore, informal conversations were
conducted as a mode of collecting additional information.

1.7. Data Analysis

All collected data was analyzed using qualitative methods.

1.8. Present State of Research

There are many sources which I came across in relation to the history of Zionist Churches in
general. However, in relation to the history of Zionism in Malawi, not much has been written.
Much of the available literature gives a background of Zionism in America and South Africa.

9
In his dissertation, “The Zionist Churches in Malawi: History, Theology, Anthropology,” Ulf
Strohbehn writes that history of Zionism cannot be separated from that of Pentecostalism in
Southern Africa with which it is entwined. 3 Strohbehn argues that although Zionists came
first, both movements are intrinsically linked both in the USA and in Africa. Having their
roots in Southern Africa and as fruits of break a ways from the Apostolic Faith Mission
(AFM), they spread to other African countries through a series of schisms and through the
efforts by some migrants working in South African mines.

On the other hand, Allan Anderson presents a picture of how AFM became a victim of
schisms in South Africa. In his book An Introduction to Pentecostalism, Allan Anderson
reports that in about 1902, Pieter le Roux (1865-1943), Dutch Reformed missionary in South
Africa together with some 400 Africans in present day province of Mpumalanga, joined the
Christian Catholic Apostolic Church of John Alexander Dowie in Zion city near Chicago. 4
This movement emphasized divine healing and Triune baptism of adult believers by
immersion. Le Roux had come to know of the Zionist movement through Dowie’s periodical
leaves of healing. Allan Anderson further reports that in 1908, several independent
Pentecostal missionaries arrived and took over the Zion building in Johannesburg, calling
their new movement the Apostolic Faith Mission (AFM), officially constituted in 1913. Le
Roux joined the AFM and became its president in 1915.5

In his The Faith Moves South: History of the Church in Africa, Steven Paas alludes to the role
migrant workers played in bringing Zionism to Malawi. Paas says that over all the 20 th
century, many Malawians went to such neighbouring nations as Tanzania, Zambia,
Zimbabwe and South Africa as migrant workers. Sometimes, where they went, they founded
Malawian church while others joined existing churches at the places where they went, and
when they returned home, brought these churches with them. 6 Strohbehn points to the same
fact that a good number of Malawian workers, especially of Ngoni tribe, joined the Zionist

3
Ulf Strohbehn, “The Zionist Churches in Malawi: History, Theology, Anthropology” PhD, University of
Malawi, 2010, p.51.
4
Allan Anderson, Introduction to Pentecostalism, New York: Cambridge University Press, 2004, p.106.
5
His African fellow-workers still considered themselves as Zionists while embracing the new doctrine of the
Holy Spirit with speaking in tongues and prophecy emphasized by the Pentecostals. As the African leaders
continued to work together with the AFM the white leaders passed racist laws and kept all significant positions
for themselves. This resulted to the many schisms that took place thereafter, most of the African Zionist leaders
leaving the AFM. Ibid, p.107.
6
For example, John George Phillips brought the Catholic Apostolic Church in Zion, while John Wesley
Dingiswayo brought the Zion Church. Steven Paas, The Faith Moves South: History Of The Church In Africa,
Zomba: Kachere, 2006, p. 205.

10
churches with few difficulties.7 Because of these migrant workers, Zionist Churches reached
Malawi in 1923 through South Africa. Notable in the history of Malawi Zionist churches is
Bishop Genesis Mbedza who upon being sent by George Phillips, under the banner of the
Christian Catholic Apostolic Church in Zion (CCACZ) pioneered the congregation at
Kadwala village in Ntcheu district, which became the first Zion church in Malawi. 8
Strohbehn further says that despite its vulnerability to schisms, the CCACZ is the oldest and
still the largest Zion church in Malawi, acting like a mother, and that almost half of all
denominations in the country have come straight out of it.9

In spite of differences between Zionist churches in Malawi and Africa in general, there are
areas of unity. For example, they are mostly headed by charismatic leaders who claim a direct
relationship with God; an emphasis on direct communication with God through prayers
dreams and possession by the Holy Spirit. Some scholars perceive these areas of unity as the
embodiment of the contextualization of Christianity into traditional African cultures. 10
However, as Strohbehn observes, such assertions are historically not true because South
African Christians received many Pentecostal elements from the White Pentecostals. 11
Although some scholars contend that women play active leadership roles in Zionist churches,
there are certain groups in which women are given minimal or no chance to leadership.12

7
He gives some of the conditions that led to the Malawian migrant workers’ adoption of Zionism with few
difficulties. First, industrialization and labour immigration, especially in South Africa, led to the creation of a
society void of collective being. In this context, Zionism provided an inclusive community and supplied
relationship to estranged Malawian migrant workers lost in the urban jungles. Secondly, the Ngoni from Malawi
felt naturally drawn toward the Zulu, whom they looked as close brothers and guardians. Ulf Strohbehn, “The
Zionist Churches in Malawi: History, Theology, Anthropology”, p.83.
8
Bishop Mbedza brought Zion to Malawi and got registered in 1926 under the banner of Christian Catholic
Apostolic Church in Zion (CCACZ) which was commenced by George Phillips in South Africa. Ibid, p.96.
9
Strohbehn has identified 31 Zionist groups in Malawi only. Ibid, p.101.
10
http://exploringafrica.matrix.edu/students/curriculum.
11
The assertion is a mere generalization since there are some Zionist groups which are characterized by total
rejection of such indigenous beliefs and practices as polygamy, use of traditional medicine and beer drinking.
There are however, from my observation, some African traditional elements such as belief in the existence of
witchcraft which still dominate in some Zionist churches. Strohbehn thus argues that Zionism should be seen as
adopted, modified and inculturated form of Christianity and not a rejection of Western Christianity. Ulf
Strohbehn, “The Zionist Churches in Malawi: History, Theology, Anthropology” p.51.
12
For example, the Apostolic Zionists in Zimbabwe who have all male ranks of leadership and do not have
separate women’s organizations that can facilitate the emergence of female leaders. Dana Robert and M.L.
Daneel, “Worship Among Apostles and Zionists in Southern Africa”, in Charles Farhadian (ed), Christian
Worship Worldwide: Expanding Horizons, Deepening Practices, Grand Rapids/Michigan: Erdmann’s
Publishing Company, 2007, p.50.

11
 CHAPTER 2
ORIGINS AND DEVELOPMENT OF THE CHURCH

2.1. Origins of Kaole Zionist Church

The church traces its origins to South Africa. According to the internal sources, 13 the church
was brought to Malawi in 1924 by Aaron John, a Mozambican national who married a
Malawian woman in Ntcheu district. Mr. Aaron John met Mr. Njati of Salima district
together with Amos Davide and Kasakali Dzoole, and persuaded them to become Zionists.
The three men accepted the message positively by joining Mr. Aaron John’s Zion. They used
to pray together as Zionists on every Sabbath. After his return to Salima, Mr. Njati preached
the gospel to the other people who expressed interest to become members. He also claimed to
possess healing powers, a factor that led to the winning of a large following consisting of
people who had had long-time illnesses. Aaron John was deeply moved upon hearing the
news of the growing number of converts to Zion. He therefore together with Amos David and
Kasakali Dzoole went to Salima to establish the Zion church.

In Kaole village, where the church is located, there was a business man known as Chauluka.
Mr. Chauluka invested in fish business and used to go to Salima to buy the commodity. In
1948 while in Salima, Mr. Chauluka fell sick. He tried several means including visiting
herbalists in order to get well but to no avail. Later on, he was advised by a friend to go to
Salima Zionist church elders who would pray for him. Mr. Chauluka got healed and soon
after his recovery, he joined the church. The story of Mr. Chauluka’s recovery motivated
three other fish businessmen to join the church. Since these four converts had to spend much
of their time in their home village, Salima Zionist church elders thought it wise to establish a
prayer house at Kaole village for their converts.

2.2. Development of the Church14

After its establishment, the Kaole Zion Church had very few members. However, the church
was receiving a considerable number of sick people. Upon being prayed for and relieved
from their problems, some would become members. During the year of its establishment, the
church had only nine male members, who later on mobilized their spouses to follow suit
13
Though the history has been recorded in a note book which is being kept by the secretary of the church (Mr.
Maini), most of the church members have a good memory of it. This was observed during my conversation with
twenty men in which many of them contributed to the discussion without using the written document.
14
Int Mr. Maini (secretary), 26.02.2011. However, history on the development of the church has not yet been
recorded, as such, all the information I got on this topic is oral rather than written.

12
making a total of eighteen. People from the surrounding villages kept on coming to seek
spiritual healing and this made the church grow and spread to the surrounding villages.

However, membership of the church has not been stable due to regular coming in and going
out of members.15 The secretary therefore confessed that it is difficult for him to have exact
figures with regards to membership. When I asked for the main factor of this instability, he
did not hesitate to point out restrictions on medical treatment as a major contributing factor to
the instability of the church’s membership. Nevertheless, statistics have shown that at least 92
members have been active between the years 2008 and mid 2010. Some members abandoned
the church in 2010 for fear of being arrested during the anti-measles vaccination campaign. 16

Majority of the church is composed of adult members with the age range of 25 years and
above. The rest is composed of young children ranging between 6 and 13 years. There is a
very limited number of youth aged between 15 and 25 years. Therefore, membership of the
church is between two extremes: young children and adult members of 25 years and above.
The main reason for this trend is that some young men join the church after getting married
so as to secure non-Zionist marriage partners.17

2.3. Group to which the church belongs

The church belongs to a group known as City Ziyoni ya Malingaka Yosadya Mankhwala
(City Zion of Drums which does not accept Medical Treatment). Though the names differ, it
appears to have connections with the Christian Catholic Apostolic Church in Zion (CCACZ)
which was brought by Bishop Genesis Mbedza in 1922. This can be supported by the fact
that among the Ngoni returning machona who started their own congregations under the
name of CCACZ, few are still well known as reported by Strohbehn. 18 Furthermore, since
sectarianism has been characteristic of Zionist churches, Mr. Aaron John might have seceded
from the CCACZ to form this church in Ntcheu. However, the church maintains close ties
with Salima Zionist church, as evidenced by exchange visits which are common between the
15
Int Mr. Maini (secretary), 26.2.2011.
16
Ibid; The people did not renounce their faith. However, according to the teaching of the church, they had by
default lost membership by allowing their children to either be vaccinated or treated against measles.
17
Group Discussion, Kaole Zion young men, 17.3.11. Most Zionist boys are not accepted by non Zionist girls to
be their marriage partners. As a result, the boy, in most cases, first of all proposes to a girl, and after some time,
he joins the church together with his wife. This is mainly due to the fact that Zionist people are seen as
backward, and resistant to modernity in terms of dress and some of their teachings.
18
Strohbehn further says that CCACZ is the oldest and still the largest Zion church in Malawi which acts like a
mother, and that almost half of all the denominations in Malawi came straight out of it. Ulf Strohbehn, “The
Zionist Churches in Malawi: History, Theology, Anthropology”, p.97; 101.

13
two churches. Salima Zionist church in this case acts as the head quarters for Kaole Zionist
church. Despite the long distance between Salima and Kaole Zionist church, members of
both churches, travel on foot to conduct joint worship services and meetings.

2.4. Leadership
During its formative period, there was no organized form of leadership in this church. 19 There
was what can be termed a collective leadership in which decision making was open to every
member of the church. This system did not encounter difficulties due to limited membership.
However, a majority of responsibilities was assumed by Mr. Chauluka. He later on, appointed
some gifted young men to serve as deacons. They were assigned such duties as preaching and
leading worship services and laying of hands on the sick.

Later on, as the number of converts grew in the church, organization started to express
formality. Hierarchy developed, with well-defined duties and responsibilities allocated to
each and every position. The highest-ranking position in the church is that of a Church
Leader, locally known as Mtsogoleri, whose main duty is to lead the church 20 and to make
plans for the church. The second post is that of the Church Elder, locally called Mkulu wa
Mpingo who serves as an overseer of all the church activities. The Elder is seconded by a
Mlaliki (preacher) whose main duty is to preside over worship services by singing and
dancing, accompanied by Malingaka (drums). There are two different pastors, the M’busa wa
Kumadzi (River Pastor) who is responsible for baptism of new converts at a river called
Jordan, and the M’busa wa ku Mtunda (Upland Pastor) who is responsible for the provision
of counseling services to members on various issues. The other important position is that of
the secretary. The secretary is responsible for keeping church records, writing minutes during
meetings and assigning duties to the members of the church.21

The church does not conduct elections to choose leaders. Rather, the holder of a particular
position transfers his powers to somebody whom he feels is spiritually gifted to hold the
position. There is also no time frame for a person to be in office i.e. it depends on the wish of

19
Int Mr Semu (leader). 26.2.2011.
20
Ibid; The leader acts like Moses who led the Hebrews out of Egypt. The title of the Bishop does not exist in
this church because according to him, a Bishop is associated with the Roman Catholic Church which is political
in nature: it crisises government and comment on a number of social issues.
21
Almost each and every active male member plays a particular role. Although there are different titles,
duplication of duties is not uncommon; for example, Mtsogoleri and Mkulu wa Mpingo seem to have similar
duties. The pastor also takes the responsibility of preaching.

14
the person. Therefore, most people retire at an old age, like when they feel that they can no
longer manage to be as active as they were in their earlier years.

The Epistles of Paul to Titus (1:5-10) and 1 Timothy (3:1ff) are used as a canon to identify a
successor for a particular individual.22 As long as a person meets the requirements, he is
appointed to assume a position and the name is announced in the church. 23 If there is a report
of any immoral act or unacceptable behaviour concerning a particular leader, he is suspended
for a time and then may be called back to resume the position after confessing and
renouncing the sin. The pastor told me that any immoral acts secretly done by members of the
church are revealed to the prophets or prophetesses through visions and dreams. Failure to
stop the malpractice leads to excommunication.

2.5 The Place of Women

Though the church accepts extensive involvement of members, women are in most cases
sidelined when it comes to decision making. This propensity has a scriptural basis of such
verses as 1 Corinthians 14:34-3524 in which women are advised to remain silent in the church,
and if they want to inquire about something, they should ask their own husbands at home.
The church does not allow women to preach in the church. They also do not hold leading
positions. The only clear duty of women in the church is to advise girls on various issues in
the church, and those who are Holy Spirit-gifted serve as prophetesses. When a stranger
wants to speak to them, he or she is obliged to do so in the presence of one of the Church
elders.25 Some of the reasons justifying the subordinate position of women are as follows;

22
Group Discussion, Zion men, 26.2.11. These texts prescribe that an elder must be blameless, the husband of
but one wife, not given to drunkenness, he who must hold firmly the trustworthy message as it has been taught
so that he may encourage others by sound doctrine and refute to those who oppose it.
23
The church does not train and employ professional clergy who must meet formal requirements for ordination.
Furthermore, the leaders do not receive remunerations. The church quotes Jeremiah 3:14-15 which is understood
as asserting that the shepherd’s (Pastor’s) duty is to lead the people of God with knowledge and understanding.
24
However, the elder cited Ephesians 5:22-24 as talking about silence of women in the church. But this text
talks about submission of women to their husbands.
25
I personally witnessed this when I sought to interview the women during the time of data collection.
Permission was guaranteed to me but I was surprised to find that one elder was standing as a spectator to the
entire interview.

15
 (i) Women are unclean due to the menstrual blood as recorded in Leviticus 15:19ff. 26
Therefore, they must not stand in the church preaching to avoid defiling the entire
church.
(ii) God has never sent a woman angel to the world.
(iii) Paul advised women to remain silent in the church at Corinth and that they should
ask their husbands at home if they wanted to inquire about something (1
Corinthians 14:34-35).
(iv) A woman is a deceiver27 as reflected in the Garden of Eden where Adam was
deceived by Eve to eat the forbidden fruit; Samson who was betrayed by his wife,
and King Solomon who was led astray by his wives.

Basing on these points, the church does not allow women to preach and to hold leading
positions in the church. The leaders did argue that the only gift for women is prophecy as that
was given to Mary about Jesus’ resurrection, although no biblical reference for this was
given. During my conversation with some women, they did however not reveal that they do
not preach in the church.28 To the contrary, all men whom I conversed with did clearly put it
that women are not allowed to preach in the church.

2.6. Relationship with the State

Since its establishment in 1949, the church did not encounter challenges or resistance from
the surrounding community and the society. One of the reasons for this might be due to the
fact that the church’s teachings did not isolate its members from the entire society. When
compared to Jehovah’s Witnesses which expects of its members to take no part in politics
through voting, and condemning chieftaincy as heathenism, Kaole Zionist church did not put
restrictions on such issues of public interest. 29 It was until 1978 under the leadership of Mr.

26
Int Mr. Semu (leader). However, he cited Exodus instead of Leviticus and he did not quote a specific verse.
This is due to the fact that most of the verses are memorized as a mechanism to their illiteracy; therefore it is
imperative to cross check for accuracy. Nevertheless, the accurate texts mostly used by the church have been
recorded in a note book.
27
“And I do not permit a woman to preach or to have authority over a man, but to be in silence. For Adam was
formed first, then Eve. And Adam was not deceived, but the woman being deceived, fell into transgression (1
timothy 2:12-14).
28
Int (Zionist women), 10.7.2011.There is no clear reason why the women did not reveal to me that they are not
allowed to preach. They are however given a chance to preach in outreach preaching sessions, and I personally
have witnessed this when the Zionists came to our village to preach on one Sunday in 2007.
29
The Watchtower movement had been banned in Malawi at an early stage because of not cooperating with the
government. Steven Paas, The Faith Moves South: The History of The Church in Africa, Zomba: Kachere, 2006,
p. 208.

16
Banda, when the church’s relationship with the surrounding community did not go well. 30
The wrangle started at a funeral of one of the members of Zion during which Mr. Banda
preached against idol worship. The preaching was perceived by Nyau society members as an
insult to their belief and practice. They therefore referred the case to the Malawi Congress
Party Youth officials who later on took Mr. Banda to Linthipe Police Station. 31 Mr. Banda
was fined to pay a bull, which he and his followers refused, claiming that theirs was just an
interpretation of scripture; hence, they had not offended anybody. The Zionists also argued
that unless their accusers could accept to nullify and remove the verse in question (Jeremiah
10:1ff)32, they would not pay the fine. The leader was therefore released, and from that time,
the church continued to enjoy absolute freedom though with very limited membership. This
freedom reached its zenith during the first phase of the democratic period under Dr. Bakili
Muluzi.

30
Int Mr. Samuele (the preacher), 26.2.2011. However, the battle was between Nyau members and the Zionists,
and not the community in general. Though much of this information was collected through an interview with the
leader and the preacher of the church, all members whom I conversed with in a group discussion gave the very
same information.
31
Linthipe police station is at a distance of 23 kilometers from Mayani. By then, there was no Police Unit at
Mayani. Despite this long distance, all members of the church travelled on foot to attend the trial of their leader.
32
“For the customs of the peoples are futile; for one cuts a tree from a forest, the work of the hands of the
workman, with the ax. They decorate it with silver and gold; they fasten it with nails and hammers so that it will
not topple. They are upright, like a palm tree, and they cannot speak; they must be carried, because they cannot
go by themselves. Do not be afraid of them, for they cannot do evil, nor can they do any good” (verses 3-5).

17
 CHAPTER 3
PRESENT STATE OF THE CHURCH
3.1 Membership
Confession of faith in Jesus Christ and repentance are the necessary conditions for entry into
this church. However, the church prophets have to examine a new member as to his or her
intentions and actions. Once they are satisfied with the neophyte’s preliminary
qualifications,33 he or she is accepted and then baptized. Therefore, a person becomes a full
member upon baptism. It should however be noted that only adults, upon confession of faith
are baptized. Infants are not baptized because they know nothing, and even John the Baptist
was administering baptism to adults who could go to the Jordan and be baptized. 34 According
to the church register, 92 members have been active between 2009 and mid 2010. However,
the number decreased due to the fact that the church lost a good number of its members
between the months of July and August in 2010. These were parents who had allowed their
children to be vaccinated or treated against measles which affected many parts of Malawi
between the months of July and September in 2010. Some of them discussed with the church
authorities for readmission while others expressed no interest for readmission.

The church has very few teenage boys and girls while having a good number of young
children aged between 5 and 13 as shown in the photos below. All of the adult members are
converts from the Roman Catholic Church and from the Church of Central Africa
Presbyterian (CCAP) while some emerged from the Nyau Society. 35 Furthermore, most of the
members claim that they had at one time fallen sick, and were healed after being prayed for
by Zionist healers and consequently joined the church, abandoning their former religious
traditions. For example, Mr. Samuele (the preacher) joined the church due to sickness. 36 He
fell sick in 1999, and when he went to the hospital several times but to no avail, his parents
were advised by other people to take him to Zion. They prayed for him for two days, he was
given blessed water to drink for three days and was healed. This motivated all his family
members to join the church. Currently, his mother serves as a midwife within the church.

33
Such qualifications include activities of the person, behavior, confession of faith and repentance. The elder
told me that by the time he was told of my visit, he had to pray hard in order to know the intention of my visit.
34
it is however surprising that this principle does not apply in the church’s teaching on medical treatment, in
infants are not given a chance to access medication at the hospital.
35
Group Discussion, (Kaole Zionist men and women), 26.2.2011.
36
Int Mr Samuele (the preacher), 26.2.2011.

18
When I asked others on how they became Zionists, they said that it was through dreams that
they had been instructed by an angel of God to join Zion church.37

Fig 1.1: Kaole Zionist children, men and women members respectively.

3.2 Conversion
The stimulus for conversion is healing as many people join the church in search of healing for
various diseases, and some also leave the church if healing has not materialized. Such people
resolve to go to the hospital or consult herbalists, hence an automatic loss of membership to
the church. Some of the Lapsi go back to their former religious traditions while others
negotiate with the church authorities, especially the Pastor and the Leader, for readmission
into the church.38 This is a principal factor which contributes to instability of the church’s
membership, hence making it difficult for the leaders to establish the exact figure of its
members.

Despite the instability of membership, the number of people joining the church has been
increasing. For example, between 2007 and 2008, the number of people who converted to the
church was sixteen while the number of defectors was four. However, between 2009 and
2010 the number of people leaving the church increased up to eleven, while three other
members were excommunicated.39 Out of the eleven defectors, six rejoined the church in the
months of February and March in 2011. A certain woman whom I conversed with told me
that it was out of devil’s temptation that she left the church, hence a reverse of her decision
upon realizing the temptation.40

37
Group Discussion, (Kaole Zionist men and women), 26.2.2011
38
Focus Group Discussion, Zionist men, 4.3.2011.
39
Int Mr Maini (secretary), 4.3.2011. The eleven people had voluntarily left the church for fear of arrest. One
among them was excommunicated because of taking his wife to a herbalist in 2009 while the other two had
given in their children to be vaccinated against measles in 2010.
40
Group Discussion, Zionist women, 4.3.2011. However, her husband had by then not yet returned to the church.

19
3.3 Relationship with the State
With the adoption of multiparty democracy in 1994, the church has enjoyed absolute freedom
of worship and liberty. It was in 2010 that the church’s relationship with the state and the
surrounding community turned sour. The causative factor of the wrangle was that members
(parents) were exempting their children from receiving measles vaccine and treatment. Many
children were vaccinated and treated at gun point. This resulted in the arrest of 37 parents and
five elders of the church on August 22, in 2010. 41 They were convicted and sentenced to 21
months imprisonment with hard labour or to pay a fine of K25, 000 each in default. When the
faithful heard about this news, they flocked to Dedza prison where they were demanding the
release of their colleagues.42 They were released after three weeks when the vaccination
campaign almost came to an end. By this time, many of their children had already been
forcefully vaccinated with the aid of the Police.

During this period, members were scattered for fear of arrests. Some were hiding at the
nearby mountains, while others bowed down to the government’s command allowing their
children to be vaccinated and treated, an act which implied self-excommunication. Only those
whose children were vaccinated or treated by force did not lose their membership. Members
did however admit that nine children died, 43 but that death should be understood as a matter
of time; God gives and takes away (Job 1:21). When the vaccination campaign ended, the
church resumed its normal activities.

3.4 Perception of the Arrest

The church perceived the arrest as a fulfillment of scripture. The elders argued that Jesus
foretold his disciples about the future hardships which all true believers would face. 44 They
therefore concluded that if the church faces no hardships as proclaimed by Jesus, then that is
not a true church. For them, true believers must suffer for the sake of the Gospel as was the
case with them.

3.5 Literacy Levels

41
The argument was that the leaders were violating their children’s right of access to good medical treatment, an
act which is contrary to the Declaration on the Convention of children rights.
42
They travelled on foot despite the long distance from Mayani to Dedza Township which is about 36 km. They
spent two days singing and praying outside the prison bars.
43
Int Mr Semu (the leader), 4.3.11. While acknowledging the deaths of the children, the leader did not attribute
it to measles, arguing that even those who go to hospitals also die and that is why there is a mortuary and
ambulance at each and every hospital.
44
Luke 12:1-11.

20
A large number of the members is illiterate. 45 Among the females, no single member is
literate. A majority did not even attend primary education. 46 No member in this church has
accessed secondary school education, and as of now, no child member is at secondary school.
The secretary himself only went as far as standard 6, while the preacher, the pastor, and all
the other leaders are all illiterate. Despite their illiteracy, memory plays an imperative role in
evangelization programmes. They depend on memorization of verses rather than on reading.
Where reference is in need, the preacher gives a chance to anyone within the audience who is
literate to read the verse. 47

Verses are passed on from individual to individual through listening to preaching. They also
claim that some new verses are discovered through personal conversations and group
discussions on scripture. The pastor also contended that some verses are revealed to specific
individuals, especially prophets and prophetesses through visions. The recipient is then
instructed to share the verse with church members.

CHAPTER 4

45
Despite such other factors as poverty and lack of role models, the church’s leadership system, in which
education has no place plays a big role in its members’ level of education. For example, the Roman Catholic
Outstation congregation found in the same village is headed by literate members. This thus entails that children
who aspire to serve this congregation consider education as a prerequisite for their ambitions.
46
Group Discussion, Zionist men, 4.3.2011. Apart from the church’s lack of emphasis on education, another
contributing factor is inadequate availability of both primary and secondary schools in the area, which is very
remote (about 11 km from Mayani trading centre where the community day secondary school is located). Even
the majority of non-Zionist members is illiterate. Those who are eager to learn have to walk long distances to
access education facilities, thanks to World Vision Malawi which has embarked a project of constructing a full
primary school in the very same village. However, there is a good number of girls and boys in the village who
are now at secondary school.
47
This especially happens during outreach preaching campaigns. I was at one time in 2006 asked to read Isaiah
5:11 which speaks against those who rise up early in the morning and run after wine when the Zionists visited
our village to preach. Preaching within the church however involves two individuals in which one serves as a
reader while the other one preaches.

21
 FUNDAMENTAL TEACHINGS OF THE CHURCH
4.1 Teaching on Baptism
The church teaches that baptism is the license which allows a believer to become a true child
of God; i.e. a Zionist becomes a Christian and member of the church through baptism by
triune immersion.48 However, the church does not baptize infants; only adult believers upon
confession of faith are baptized. Children born in Zionist member families are mostly
baptized at the age of 12, assuming that at this stage, a child can make a decision to join a
religious group of his or her choice.49 However, the choice still remains limited due to the fact
that the child is obliged to follow the parent’s religious affiliation until he or she gets married.
Adult converts are put under a probation period of two months to allow members observe the
convert’s conduct. Overnight prayers are held the night before the day of baptism. The River
pastor presides over the baptism ceremony which is accompanied by prayers, singing and
dancing. The church teaches that baptism must take place in running water, in a river which is
called Jordan.

4.2 Teaching on Marriage

The church believes that marriage began in the Garden of Eden with Adam and Eve. As such,
marriage should be perceived as God’s blessing to humankind and hence be preserved. Since
marriage is of high value, divorce is not allowed in this church, unless the other spouse
commits adultery.50 The church encourages mutual faithfulness in marriage, and forgiveness
is capitalized as an important tool in preserving marriages. Any reason other than adultery is
rarely accepted as the basis for divorce amongst couples. If a woman wants to divorce her
husband while the husband is willing to continue living together with his wife, such a woman
is excommunicated. Divorce outside the church is prohibited, and if a certain family has done
so, it is suspended for a time.51

In a family setting, wives are encouraged to submit to their husbands as prescribed in

Ephesians 5:22-24. The church strongly condemns polygamy. This is different to what some
scholars have argued by viewing Zionist churches as vanguards of African culture of which
polygamy was and is one of its characteristics among other ethnic groups. Children born in
48
Int Mr Semu (leader), 17.4.2011.
49
Surprisingly, this condition does not apply to the child’s right to make a decision on whether to get medical
treatment or not, but rather, the parents decide for the child on this issue.
50
This teaching is based on Matthew 5:31-32 in which Jesus said that divorcing a wife except for marital
unfaithfulness causes the wife to become an adulteress.
51
Int Mr Semu, 17.04.2011. Such couples are encouraged to reconcile.

22
the family are bound to follow suit; i.e. they have to remain Zion members unless they get
married and start to live an independent life.

On the choice of a marriage partner, the church systematically encourages endogamy. 52 What
happens is that when a boy has identified a girl within the church, he is obliged to consult
church elders who approach relatives of the girl, especially her uncle and her aunt. The aunt
and the uncle communicate the issue to the girl, and upon agreement, the wedding is
arranged.53 The same process applies if the girl is of another church but on the condition that
she must agree to become a Zionist. When a boy of another faith has fallen in love with a
Zionist girl, he is also obliged to follow the girl’s faith. If he fails to comply with this
condition, the girl is to retreat from the relationship.

However, it was observed that many young men join the church while they are already
married. The main reason behind this move is that most Zionist boys are not accepted by non-
Zionist girls. They therefore first of all aim at marrying a girl of their choice, then join the
church.54 This was observed when six men revealed that they had joined the church just a
year after getting married and confessed that they did so to first of all find non-Zionist
marriage partners.

4.3 Teaching on Clean and Unclean

There are strong ethical rules for members of Kaole Zionist church such as prohibition of
alcohol, tobacco and pork. All the food items and animals described as unclean in Leviticus
11 do not find their way into individual member families. Beer drinking is also strictly
forbidden. Any member who happened to touch something unclean is sprinkled with blessed
water before entering into the temple.

In addition to unclean food items and animals, the church teaches that a woman who has
given birth to a child becomes unclean. 55 The newly born baby is not brought into the temple
52
Group Discussion, Zionist men, 17.4.2011.
53
This arrangement however minimizes chances of the girl’s disagreement to the offer as the aunt and the uncle
might induce her decision. This is due to the fact that aunts and uncles are respected in a village setting, and
their pieces of advice and suggestions are in some cases taken to be of highest value.
54
In this situation, the boy as a husband faces little resistance, as most females submit to husbands with the
intention of prolonging their marriages. For girls, this arrangement only narrows their chance of choosing young
boys of their choice as it is difficult for them to convert non-Zionist partners to Zionism.
55
Int Mr Semu (leader), 17.4.2011. The teaching is based on the teaching which is found in Leviticus 12:1ff.
However, there are many things outlined in the subsequent chapters of Leviticus talking about things and
circumstances which make men unclean. Despite this fact, the church makes emphasis on women’s

23
until the baby and its mother are purified. The woman remains unclean for 33 days after
giving birth to a male child, and 66 days after giving birth to a girl child. During this period,
special prayers are arranged for the woman once a week at her home. All members who
attend such prayers are sprinkled with blessed water before entering into the temple as a ritual
of purification. When this period is over, the mother and the baby are brought to the church
for purification and blessing. On that day, the whole church celebrates by holding a feast and
making presents to the mother as a gesture of welcoming the baby.

4.4 Teaching on Medical Treatment

The most controversial teaching of some Zionist church groups is the withholding of medical
treatment which is perceived as a derivative of heathenism. As one of such groups, Mayani
Zionist Church does not allow its members to seek medical treatment in hospitals, but rather
depends on prayers accompanied by some rituals to heal the sick. The teaching, though
controversial, does not emanate from a vacuum. Verses perceived to condemn medical
treatment are derived from both the Old Testament and the New Testament. During my
conversation with some of the members, a joint sequence of verses from the Bible dominated
the discussion. Most of these verses had been memorized.56

The teaching of the church states that in Exodus 20:3, God calls Israel to rely on Him alone. 57
According to the leader of the church, this text implies that God’s people must not rely on
fellow human beings for help. Another interesting text is 2 Chronicles 16:12, in which king
Asa fell sick and did not seek help from God, but rather went to physicians. He eventually
died. According to the church, this means that a true church has to rely on God alone who
gives and takes away whenever he wishes (Job 1:22). Some texts such as Deuteronomy 18:9-
13 consist of condemnations against herbalists, sorcerers and diviners.58

From the New Testament point of view, the church believes that healing is a mission which
was launched by Jesus Christ through his healing miracles. Jesus’ healing was through the

uncleanliness, which to my understanding promotes the attitude of looking at them as evil and dangerous.
56
Despite their illiteracy, many members including children have a good memory on texts which are perceived
to condemn medical treatment. However, all verses concerning different teachings and practices of the church
have been recorded in a note book which keeps the church’s records.
57
“You shall have no other gods before me.” This text is supported by Psalms 146:5ff which instructs Israel not
to trust man who cannot save, and this is followed by a curse on those who go down to Egypt for help since
Egyptians are simply men and not God.
58
The church therefore condemns the act of consulting traditional medicine people and diviners when one falls
sick. Using medicine, both traditional and Western, is regarded as a derivative of paganism.

24
laying of hands on the sick and he further commissioned his disciples to continue this
mission.59 The church also believes that sickness comes in as a form of temptation. Therefore,
trust in God alone in such moments enables one to qualify as a true disciple or a true
Christian. The pastor gave an example of Jesus who became qualified for his public ministry
after going through temptations in the desert as recorded in Matthew 4:1ff.60

The church’s favourite text in the New Testament is James 5:14-15 which reads “Is anyone of
you sick? He should call the elders of the church to pray over him and anoint him with oil in
the name of the Lord. The prayer offered in faith will make the sick person well; the Lord
will raise him up.” The other most liked text is Acts 5:12-16 in which Peter is reported to
have healed many people through prayers.61

Based on these texts, the church considers medical treatment as a diversion from true
Christianity founded by Jesus. The church also believes that death must be understood as a
matter of time, hence cannot be conquered by medical innovations. 62 This kind of teaching
makes the concept of healing central to this church’s practices. At the end of every worship
service, all members who feel troubled are prayed for. Any member who dares to seek
medical treatment at the hospital automatically gets excommunicated.

The nature of Mayani Zionist church teaching on medical treatment compels it to have no
special programs on HIV/AIDS. In this church, no one is allowed to go for HIV testing and
counseling. The church encourages abstinence among the youth and unmarried adults, and
faithfulness among couples as the only way of alleviating the spread of HIV/AIDS. Being
infected with HIV is perceived as God’s wrath on unfaithful individuals. Therefore, their
church, which comprises of true believers, has to have no worry about HIV. The Pastor was
quick to point out that nobody has died of AIDS in their church, which for him is a good
indication that theirs is a true church of God.63
59
Jesus healed Peter’s mother-in-law by touching her hand (Matthew 8:14), and called his disciples and gave
them authority to drive out demons and to heal every disease and sickness, Matthew 10:1
60
Int Mr Samuele (Preacher), 10.4.2011.
61
Other texts which talk about healing include Mark 5:1ff, Luke 4:40ff.
62
Group Discussion, (Zionist men), 10.4.2011. The most pervasive argument among the members is that the
presence of mortuaries in hospitals is a good indication that when one’s time for death has come, medicine
becomes useless. Therefore, the only solution to sickness should be prayer rather than going to the hospital.
63
Int Mr. Semu 10.4.2011. However, this argument is disputable in the sense that since members of this church
do not go for HIV testing and counseling, and do not go to the hospital, it is difficult to have precise knowledge
of the diseases which have been killing some of its members. It can also betray some Zionist girls willing to
marry with non-Zionist boys who might have lived promiscuously before joining the church.

25
4.5 Teaching on Education
The church has no orderly teaching on education, or on the type of education its adherents are
supposed to receive. Furthermore, there are no restrictions that have been put in place
excepting anybody from proceeding with education.64 However, the issue of education in this
church must be treated in juxtaposition with the church’s teaching on leadership. The church
does not train clergy, and since illiteracy does not hinder anyone from holding a leading
position within the church’s hierarchy, it therefore implies that education has no place in its
systems of operations. Basing on this fact, it can be deduced that Mayani Zionist Church in
some way discourages education. As a result, children do not consider education as a tool
which can help them to take leadership roles in future since the activities of the church are
governed by Holy Spirit-gifted individuals who did not go to school.65

4.6 Teaching on Socio-Economic Life and Material Wealth

The church believes that wealth is part of God’s blessing to be enjoyed and a result of one’s
diligence hence it does not condemn material wealth as long as the individual uses
appropriate means of acquiring it. The elder (Mr Semu) gave examples of such celebrated
Biblical figures as Abraham, David and Solomon who were blessed by God and acquired a
lot of wealth in their lives. 66 The church therefore puts no restrictions on individual
possession of wealth except the possession of such unclean animals as swine and rabbits; and
the growing forbidden crops such as tobacco. The only condition is that such wealth must be
accumulated through means that are consistent with the teaching of the Bible.
The church also gives liberty to members to run various business activities except that which
is connected with unclean animals and unclean foods, and forbidden crops such as tobacco. If
a Zionist member owns a shop, he or she is not supposed to sell medical drugs, cigarettes,
alcoholic drinks and beverages.67 Money lending which attract an interest is also not allowed
among Kaole Zionists. As a result, all members do not go to locally available micro money
lending institutions to access loan facilities so as to start small scale businesses. 68
64
Int Mr Maini (secretary), 10.7.2011.
65
During my conversation with some of the children, it was observed that many of them do not go to school.
One of them however told me that whenever he went to school, his fellow pupils were playing with the rope
which was tied to his left leg. As a result, he just decided to withdraw when he was in standard 2.
66
Int Mr. Semu, 10.7.2011.
67
This prohibition is based on the Nazarene law which prohibits individuals to touch or drink any alcoholic
liquor.
68
This teaching has contributed to its members’ low financial status: being located in a remote area, it is
difficult for individual members to have adequate capital which can be invested for their survival. The tendency
of not taking loans from money-lending institutions bars them from the opportunity of running small scale

26
4.7 Teaching on Dressing
The church prescribes priestly garments for both men and women, especially long gowns of
different colors that serve different purposes. The apparel must be put on whenever members
want to go to worship, or to perform any religious duty. The church however emphasizes that
these clothes should not be used outside the church or religious activities. As such, many
members put their apparel in sack hand bags when going to their place of worship. One of the
names of the twelve tribes of Israel is knitted to each cloth following the order which comes
from the prophets through visions and dreams. 69 The task of knitting the names lies in the
hands of skilled men and women who knit the garments with different colors. It is taught that
the apparel serve as a reminder of God’s covenant with his people, and helps them to
remember God’s commandments.

The church further teaches that women must not adorn themselves by, for example, hair
braiding and putting on fine clothes. Their beauty should rather consist of their inner true
being.70 A woman is also not supposed to wear anything that pertains to man, nor should a
man wear a woman’s garment as stipulated in Deuteronomy 22:5. The church recommends
that a woman should at least cover her head. Though the teaching is not compulsory, it
becomes so if the woman has shaved her head. The church further teaches that men should
not shave or trim their beards as this is against God’s law (Ezekiel 44:17; Revelation 7:9). If
someone has done so, he is suspended until the beards regenerate. Men are further instructed
not to have a complete hair cut, only partial hair cut is allowed.

CHAPTER 5
COMMON PRACTICES OF THE CHURCH
5.1 Healing
The most characteristic feature of Kaole Zionist church is, as is the case with Zionist
churches in general, the emphasis on spiritual and physical healing. As a result, many people
are drawn to the church in hope of being healed. The emphasis on healing has a direct impact
on the membership of this church; an increase in the number of those getting healed implies

business activities which can help to improve their livelihood. Many of them are basket weavers, while others
with a small amount of money go to Salima on foot to buy fish.
69
Int Mr Maini, (secretary), 17.3.11.
70
Ibid. This teaching is also based on 1 Peter 3:1-5.

27
an increase to membership of the church.71 The task of healing lies in the hands of the
prophets who first of all examine the patient and diagnose the problem. After diagnosis, the
prophet points out the remedy or therapy of the ailment. They prescribe prayers, confessions,
and sprinkling with holy water. The prophet’s task ends with the prayers, prescriptions and
laying of hands on the sick. However, healing is usually accompanied by the use of symbolic
objects like blessed water, ropes, staff and the use of special clothes.72

Each member has a thread attached to one part of the body or the other. It is believed that the
strings protect members from such evil forces as witchcraft and misfortunes. It is through
visions and dreams that prophets are told to attach a string to a particular individual body part
especially around the neck, arm, head and the leg. Pregnant women are also not supposed to
go to hospital when labour time comes. Rather, they deliver at home with the aid of the
church’s experienced traditional birth attendants who serve as midwives. Although with a
considerable number of infant deaths during delivery, the church insists that death is a matter
of time and thus inescapable: God gives and takes away (Job 1:21).

5.2 Blessing Field Crops

Soon after maturity, the church organizes a blessing ceremony for the field crops. Each
member brings any field food crop of his or her choice such as pumpkins, green maize, beans
and potatoes. The crops are stacked in the church and blessed by the prophets and the leader.
After being blessed, they are cooked and eaten on the same day within the church premise.
On this particular day, the church invites the surrounding community to come to eat and
celebrate together. The ceremony is accompanied by prayers, singing, dancing and trampling
upon the remaining food crops.73 No one is allowed to take any food back home; all the foods
are eaten within the church premises.

5.3 Joint Worship

71
Group Discussion, 10.4.2011. Not all, but majority of those who get healed join the church in turn resulting to
an increase in membership of the church. This was observed during my conversation with some members of the
church who testified that they had joined the church after being healed through prayers.
72
Int Mr Samuele (preacher) 10.7.2011. One piece of cloth has been hanged to the roof of the church, which
according to the Pastor is used to wrap the sick when the prophet has been instructed to do so in a vision.
73
I witnessed this ceremony during one of my visits to the church in March 2011. It is a wonderful celebration
which brings people together and gives chance to Zionists to interact with fellow villagers, to evangelize and
win members to their side. Some of the texts which talk about this event are Exodus 23:19; Deuteronomy 8:17,
14:22, 26:1; Proverbs 3:9.

28
The church maintains a very good relationship with its neighbouring fellow Zionist churches.
This is expressed in the church’s conduction of joint worship ceremonies in which all the
churches come together and make a camp, a gathering which lasts for three days, from Friday
up to Sunday. This event aims at strengthening faith among individual members, and acts as a
vehicle for evangelization.74 The event takes place at an open place, especially at individual
member’s home, and is open to everyone. Due to their unique form of singing and dancing,
the event attracts a lot of people, some end up joining the dance itself. The event ends with a
big walk by the members, passing through several villages while singing, dancing and
preaching. During such events, the prophets take the responsibility of praying for the sick,
and those who feel spiritually troubled.

5.4 Sunday Worship

Sunday worship takes place in two phases. 75 The first phase starts very early in the morning,
especially around 04.00 until 08.00. The second phase resumes at 14.00 till evening.
However, the congregation also meets 14.00 every Wednesday and every Friday. Worship
starts with repentance by individual members before entering the temple. This is followed by
taking off of shoes and putting on their apparel and entry into the temple. The Mlaliki
presides over worship service with singing and dancing, followed by announcements and an
opening prayer. After an opening prayer, psalms dominate the temple accompanied by
drumming, dancing and jumping.

This is followed by preaching, usually by the preacher. However, several people including
the pastor and the elder make their sermons, depending on the availability of time. Their
preaching involves two people in which one individual takes the role of reading the text while
the other interprets the text. Literal interpretation of scripture in their preaching is very
common. The sermons are followed by time of testimonies and praying for the people who
have different problems including the sick. Worship ends with a closing prayer by the
Mlaliki. Drums (Malingaka) and trumpets serve as instruments for calling people to gather to
the church. Before worship commences, the church building is sprinkled with blessed water
by the Mkulu wa Mpingo in order to cleanse it.

74
Int Mr. Semu 17.7.2011. In 2011, the event took place in a nearby village, about a kilometer from my home
village.
75
Ibid.

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Another interesting thing in their worship is that there is no time for offerings. Contrary to
the tendency of many Christian communities, members of Kaole Zionist Church are not
expected to make any financial contributions to the church. The argument is that church
should not be taken as a business activity by demanding financial offerings from the people.
Although tithing (popularly known as masika) is required, the church however does not force
its members to tithe; a person must give tithe at will as a way of thanksgiving to the Lord. As
such, many members offer different food items to the church such as maize, beans, potatoes
and groundnuts. These are kept within the church and are mostly eaten during their open
gatherings and meetings.

If a member has migrated to another place, he or she is obliged to look for a place where Zion
members meet as long as its teachings are biblically sound. In case there is no Zion church,
the church prescribes that the member can be having prayers at home, until time comes for
him or her to move back home. However, most of the members have few opportunities to
travel to other places where they can stay for a long time. 76 A good number of men weave
baskets and travel to Mchinji where they spend a period of about two to three weeks to sell
the commodity. In such instances, they conduct prayers together in their temporary homes.

CHAPTER 6: General Conclusion

Kaole Zionist Church’s emphasis on faith healing seems to have responded to some issues
which are seen to have been overlooked by the mainline churches: issues of witchcraft and
spirit possession. Mainline churches like the Roman Catholic Church and CCAP did not take
the issue of witchcraft seriously. However, in a village set up, it is difficult to uproot the idea
of witchcraft in the minds of the people unless an alternative explanation is provided. By
emphasizing on faith healing and exorcism, Kaole Zionist Church has created a home to
76
Group Discussion, (Kaole Zionist men), 17.7.2011. Some of them do have an opportunity of going to town
(Lilongwe) to visit their relatives for some days. This restricted mobility can be attributed to their illiteracy
which reduces chances of individual members to move to other places in search of formal employment. Their
low financial status also contributes to the same issue.

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those who feel to have been afflicted by such evil forces, and the spirit possessed. However,
Kaole Zionist Church’s lack of prominence in the area shows that its theology is less
appealing to the masses as compared to other religious traditions, especially charismatic
movements, which also emphasize on faith healing.77

Furthermore, the church’s strictness on morality is an imperative in the contemporary world

in which HIV/AIDS infection rate, immorality, drug and substance and alcohol abuse are on
the rise, especially among the youth. However, as is the case with all other churches, it is a
fact that what the church teaches formally does not always tally with the situation on the
ground. I therefore feel that it is risky for the church to bar its members from seeking HIV
Testing and Counselling services in hospitals. Bearing in mind to the fact that majority of
members join this church at a later age, it might happen that the new member had been
unfaithful before joining the church. Apart from using scripture to enforce morality, the
church could also allow its members to seek HIV Testing and Counselling services in order
protect the other faithful members in the church.

Some of the church’s restrictions on business and other economic activities such as
prohibition of tobacco growing, raising pigs, and prohibition of selling medical drugs and
beverages have a legacy upon its members. This is evident in the low financial status of most
members of this church who even fail to provide basic needs for their families. As a result,
the church in general fails to be in touch with similar Zionist churches from other districts
like Ntcheu and Lilongwe. Close contact with other churches would help Kaole Zion Church
to appreciate what their friends are doing to move with the changing world.

On the other hand, Africa has witnessed a rapid growth in the number of charismatic
movements since the mid twentieth century. This is possibly due to the fact that in
contemporary Africa, people are in need of theologies which are responsive to their own
contexts; be it social, political, spiritual, cultural and economic. Literacy and formal
theological training has helped leaders of various denominations to be exposed to such
knowledge, thereby helping them to marry their message with the context. Kaole Zionist
Church teaching on the mode of choosing leaders in which education has no room is a
stumbling block to its growth and future. The absence of its leaders in formal theological
77
This is evidenced by the way in which the church wins new members: most of the members joined the church
due to sickness and spirit possession other than being convinced by its theology. This may thus imply that the
church’s theology does not address such other problems as social and economic.

31
institutions deprives them of new theological developments and knowledge which can help
them to contextualize the gospel. Absence of young men in this church seems to be a true
indicator that the church’s teaching is less appealing to the needs of today’s young men.
Furthermore, this teaching has left many children to be illiterate; what is seen valuable to
them is memorization of verses as this would one day eventually make one to hold a leading
position in the church.

Apart from detaching its leaders from the contemporary theological knowledge about the
church, illiteracy renders leaders of Kaole Zionist Church to literal interpretation of scripture.
This mode of interpreting scripture has left its legacies in some teachings of the church:
reliance on medicine is denounced as a derivative of pagan religion, which mostly results in
unnecessary deaths of its members. This is a stumbling block to Malawi government’s
attempt to achieve some targets of the Millennium Development Goals, especially reduction
of child mortality rate and maternal deaths by 2015. Furthermore, its perception of women,
who are denied leadership positions by the virtue of being women, is another product of
literal interpretation of scripture.78

Basing on these findings, I argue that some of the teachings and practices of Kaole Zionist
Church have negative impact upon its members in particular and the nation in general. I
therefore strongly believe that Kaole Zionist Church has to reconsider some of its teachings
for the good of its own members, its future, and the nation at large.

REFERENCES
Anderson, Allan, An Introduction To Pentecostalism, Cambridge University Press: New
York, 2004.
Charles E. Farhadian (ed), Christian Worship Worldwide: Expanding Horizons, Deepening
Practices, Michigan: Wm. B. Eerdmans Publishing Co, 2007.
Kudzula, Francis, “It is Good for a Man not to Touch a Woman (1cor 7:1): An analysis of
Pauline Views on Women and Sex”, (BA Dissertation, unpublished), Mzuzu
university, 2010.
Paas, Steven, The Faith Moves South: A History of The Church in Africa, With
Contributions
by Klaus Fiedler. Kachere: Zomba, 2006.
Rodger, Schmidt, Exploring Religion (2nd ed), California: Wadsworth, 1988.

78
Francis Kudzula argues that texts which are perceived to bar women from taking leadership roles should not
be taken as timeless rules of the universal church since these were intended to address specific problems in a
particular context. Francis Kudzula, “It is Good for a Man not to Touch a Woman (1cor 7:1): An analysis of
Pauline Views on Women and Sex”, (BA Dissertation, unpublished), Mzuzu university, 2010, p. 25.

32
Strohbehn Ulf, “Zionism in Malawi: History, Theology and Anthropology”, PhD, University
of Malawi, 2010.

Interviews
Int Mr. Semu (the Church Leader)
Int Mr Maini (Secretary of the Church)
Int Mr Samuele (the Preacher)
Focus Group Discussion (Zionist Men)
Focus Group Discussion (Zionist Women)

33