Gender inequality among ministers in Evangelical Lutheran Church in Zimbabwe (ELCZ) : a pastoral womanist critique of the exclusion of female clergy from the top/senior leadership of the ELCZ
Moyo, Elitha
The study investigated the exclusion of female pastors from senior leadership positions in the ELCZ. The background to the study shows that since the inception of the ELCZ the office of the General Secretary position has always been held by men, all bishops have been men and all deans, women saved in the office of the Deanship are only three to-dates the rest are male. The principals of Bible schools and the United Theological College have all been male. The ratio of male pastors to female pastors is skewed towards males. The study’s main purpose was to help the church and community to understand that exclusion of female pastors from church leadership is detrimental to the development of both community and church and that leadership is not determined by gender but by one’s capabilities and abilities. The study used qualitative methodology and purposive sampling that led to 39 participants taking part. Amongst these, were bishops both former and sitting, pastors and laity of the church and society. Data was collected through the use of in-depth interviews, observations and focus groups. The study used African female theologians’ theories of Mercy Amba Oduyoye and Elizabeth Fiorenza as lenses to investigate the phenomenon at hand. The two agitate for a ministry that is a partnership between men and women and discipleship of equals respectively.
The study’s findings were that the ELCZ members and pastors were aware that female pastors were excluded from senior posts. Patriarchal obstacles are on the forefront of disadvantaging and disempowering female pastors in the ELCZ. Looking at the current lectionary or Almanac of the ELCZ that recorded all clergy including Bishops retired and active and Deans, female pastors are only 34 since the inception of the church in Zimbabwe in 1903 out of 150 pastors, (ELCZ Almanac/Lectionary January 2021 to December 2021). Referring female pastors in the whole church to a percentage it is 22% against 78% of male pastors which is also opposite to women membership which is 80% of the whole church membership. The percentage figures of both female clergy and laity show the misrepresentation of women on pastorate side. It further noted that a cosmetic adherence to LWF directives on gender equality that calls for at least 40% participation of female pastors in church governance has not been fully achieved as female pastors continue to be excluded from senior leadership (LWF Gender Justice Policy 2013). In chapter four there is a claim by one interviewed male pastor who refused his wife to go for ministerial training pointing that the duty of her is to bear children and do house chores. The ELCZ continues to consider women as part of men’s property and only good for household chores. The study concluded that the oppression challenges faced by female pastors in parishes are due to male dominated leadership that is connected to the sociological constructs of gender dynamics in societies. The ELCZ meaning its male dominate leadership including laity is not willing to stand for female pastors and give them the required support and protection. Female pastors in ELCZ also face persecution from other women instigated by men through patriarchal systems. This was clear that when people are socialised into something it is difficult for them to accept a new freedom. The study noted that there is a ‘silent exclusion/conspiracies strategy’ against female pastors when it comes to voting and appointing of pastors to senior leadership posts in church. There are female seasoned pastors who are qualified for the senior positions which have been excluded by virtue of being women. The study established that the current exclusion of female pastors was a s a result of religious and historical trends in the church supported by patriarchal connotations. This was normal during their era 1903 when they established ELCZ nothing was wrong that was their modus operandi as no one saw the abnormality. However, the contemporary church is where questions of exclusion of women in leadership are raised. That was the reason why the ELCZ established a gender justice desk and adopted a policy that is implemented by this desk. The study suggested a historical-religious gendered model of pastoral care that encourages the church and community to be considerate of the equality between men and women before God hence the need for equity in leadership. The model uses six steps of investigating the current status and development of female pastors in church. The ELCZ should understand its historical perspective and religious beliefs then be considerate about the situation of female pastors. The study recommended a deliberate and targeted empowerment program for female pastors in ELCZ to better their current qualifications. The study further recommended the review of the constitution; sensitisation programs and procedures for elections and brings in sections that encourage equity amongst female and male pastors in senior positions.
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