Managing Conflict in Faith-Based Organizations in Zimbabwe

*Norman Chivasa*

## **Abstract**

One of the basic theories commonly believed in the secular world today is that conflict is inevitable which means that individuals and groups have needs, interests, dislikes, likes, partnerships, values and preferences which are often not compatible. This is also true of faith-based organizations. Using the Apostolic Faith Mission in Zimbabwe church as a point of reference, this article argues that in Christian circles there is need to deliberately develop a perspective of conflict that reflects conflict as a positive force that generates both co-existence and growth in the church to counter the conventional view in the majority of churches that consider conflict as a destructive force. In the Apostolic Faith Mission church, intra-church disputes have a negative effect on the wellbeing of individuals and groups (the church) as conflict creates rivalry, hostility, divisions, hate, breakaways, among others. This is because a strongly adversarial attitude to conflict of all sorts is reflected in the approach of the church to conflict and in particular, some pastors have responded with legal action against the disciplinary activities of the church. Consequently, this article suggests that faith-based organizations should appreciate the importance of conflict for positive growth and development as a good number of Christians today are still pessimistic about conflict.

**Keywords:** Apostolic Faith Mission church, conflict, faith-based organization, Zimbabwe

## **1. Introduction**

The phenomena of conflict, world over, is experienced at different levels and in varying degrees of human interaction. This is so because "Every relationship… no matter how close, how understanding, how compatible there will be times when ideas, actions, needs or goals won't match those of others around" [1]. In a real world such situations do occur and usually there are negative feelings that go along with them. For this reason, in some circles conflict is feared because it is viewed as a social ill that always negates development and a source of all distressed relationships that militates against harmony sustenance. While in other circles it is perceived as a necessary ingredient for human survival which potentially helps individual people to understand each other better whenever it occurs.

Within this framework, the contemporary world now looks at conflict as unavoidable and a beneficial phenomenon that exists wherever people live. This perspective demonstrates a shift from the unschooled and myopic view that regarded conflict as a vice to human survival yet when better managed it provides the opportunity to learn more about other people's needs, values or rights.

As such, instead of working hard to avoid conflict societies must be ready through experience and training to meet and manage conflict constructively. Thus, wellmanaged conflict can yield up positive relationships.

This Chapter explores conflict management strategies employed by faith-based organizations taking the Apostolic Faith Mission in Zimbabwe (AFM) church as a point of reference. The AFM in Zimbabwe church has set procedures to curb conflicts that potentially threaten the life of the church. By coming up with conflict managing strategies, the AFM in Zimbabwe church has acknowledged that conflict in itself is not necessarily a vice, but a challenge, which when carefully handled may benefit the church and society at large. Accordingly, the AFM in Zimbabwe church has also demonstrated a shift in its view of conflict by championing for the non-violent resolution of conflicts following a realization that human diversity does not threaten harmony but enhances meaningful relationships when the parties to a conflict keep engaged to dialogue following disagreements.

## **2. Research approach**

The aim of this article was to assess how conflict involving pastors in the AFM in Zimbabwe church is being managed. To systematically achieve this aim, qualitative research approach was followed through the descriptive, explorative and normative tasks [2]. The descriptive task led the researcher to establish the current state of affairs relating to the nature of conflict and how they are being managed in the faith-based organization under review. The explorative task led the researcher to evaluate structures responsible for handling conflict in the AFM in Zimbabwe church. The normative task led the researcher to recommend strategies ought to be employed by the AFM in Zimbabwe church when addressing conflicts involving pastors.

Sources of data came through document analysis, in particular the church's two primary documents: Constitution and the Policy Document, which represent data for public consumption. Other sources of data include literature on dispute handling procedures of the AFM in Zimbabwe by Chivasa [3] and intrachurch or group conflicts from Blackburn and Brubaker [4]; Schrock-Shenk et al. [5] among others. To keep an updated record on conflicts involving pastors in the AFM in Zimbabwe local Zimbabwean newspaper articles from Herald, Sunday Mail, Chronicles, Newsday, and H-Metro among other newspapers were instrumental. The major reason for consulting local newspapers was due to that conflicts involving pastors receive media coverage in local newspapers in Zimbabwe.

## **3. Statement of the problem**

Conflicts in the AFM in Zimbabwe involve everyone from church members, laypersons and high profile leadership such as pastors. In the AFM church pastors are responsible for resolving conflicts, administering church doctrines, enforcing Christian values and constitutional regulations. The issue facing the article is if, for example, the pastor is engaged in misappropriation of church funds, extramarital affairs or some other misdemeanor, the church would not expand both numerically and spiritually. Such circumstances, if anything, generate discontent, break apart the church and blackmail the whole Christian culture.

Such activities religiously and morally stain the church's purity. For the broader community, now that the leaders (pastors) of whom they seek divine support are

involved in such vices, people who may wish to convert to Christianity may be discouraged. The key research question is who will help pastors to resolve their conflicts without causing the church to degenerate into a spiritually paralyzed religious body bearing the mere label of Christianity?
