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Towards a Prophetic Solidarity Model for the United Church of Zambia's Church and Poverty: Towards a Prophetic Solidarity Model for the United Church of Zambia’s Participation in Poverty Eradication in Zambia By Joseph Darius Simukonda 215082190 Submitted in fulfilment for academic requirement for the award of the degree of Doctor of Philosophy in Theology and Development In the school of religion, philosophy and classics in the College of Humanities, University of Kwazulu Natal Pietermaritzburg, South Africa. Supervisor: Dr Clint Le Bruyns November 2018 i Declaration This thesis is my original work unless specifically indicated in the text. I therefore declare that this work has never been submitted to any other Institution for examination except this University. 10/12/2018 ……………………………… ………………………………… Joseph Darius Simukonda Date As a supervisor I have read this work and acknowledge that this dissertation is ready for examination 10/12/2018 ………………………………….. …………………………………… Dr Clint Le Bruyns Date ii Certification of English Language Editing iii Dedication This work is dedicated to my wife (Florence) who has been very supportive throughout my academic journey. Her encouragements have always been the source of my strength. I also dedicate this work to my four lovely children; Sungananji, Walusungu, Lukundo and Wanjiyulila. I thank them for the patience they exercised for the 3 years that I have not been there for them, especially Wanjiyulila who was born when I Just started this programme. A part of this dedication is a paltry mention of my parents for their support. They have always believed in me and encouraged me to continue upgrading my studies. I thank God that they have lived to see their son come this far in education. This effort also goes out to the majority poor Zambians who have continued to suffer in the hands of the few elite who enrich themselves at the expense of the poor. iv Acknowledgements My supervisor Dr Clint Le Bruyns provided guidance throughout this study. My research was enhanced and focused from our first session and this write up would not be complete without mention of his input. Let me also take this opportunity to appreciate Shulika, Lukong Stella for editing this work. Your input has really contributed to the quality of this work. Many thanks go to the oral review panel (Dr F. Settler, Dr W. Meyer, Dr X. Sakuba, Dr B. Okyere Manu, and Prof S. Rakoczy) who critically engaged me during my oral presentation. Their feedback greatly helped me to focus this study. Many thanks go to Rev Dr Chammah J. Kaunda who from time to time engaged me on my study. I want to confess that the conversations I had with you were fruitful and helped me to refine my work. I further want to say thank you Rev Dr Kaunda for finding time to read my whole thesis in your busy schedule, your feedback has contributed to the quality of this work. Many thanks go to the University of KwaZulu-Natal for the financial support through the fee remission programme and the bursary I received from the Strategic fund which facilitated some of the expenses during my stay in South Africa. Many thanks go to the UCZ leadership for the permission you gave me to pursue my studies. I am also indebted to UCZ Kantanshi Congregation of Mufulira District for supplementing my financial obligations in the three years of my studies. Many thanks go to all my participants for your contribution to this study, in your busy schedule you still gave me an opportunity to engage you. Your feedback has greatly helped me to complete this piece of work. To my family and friends for their encouragement and prayers that enabled me sail through difficult situations, I say a hearty thank you. Above all I want to thank God for blessing me with good health throughout my studies. His grace kept me moving. Now I can simply say that “I am what I am by the grace God”. Natotela kuli bonse mukwai, Lesa amipale v Abstract and Key Words Religion is one of the forces that is strategically positioned in society to contribute to the socioeconomic development. Both secular and religious organisations are unanimous that religion should be a critical partner in the development agenda. This study systematically explores how prophetic solidarity model could help the UCZ to move from merely participating in poverty eradication to become the church of the margins in search for a poverty free society. The study argues that, prophetic solidarity model may help the UCZ to understand that poverty eradication is an aspect of the mission of God in the world and any Church that claim to be an agent of mission can only do so in solidarity with the margins. This means that the UCZ should move beyond bandage approach to poverty to understanding the key underlying causes of poverty through social analysis and critical policy engagement. This demands that the UCZ should reconceptualise God’s mission in terms of transforming political structures and policy transformation in solidarity with the poor. This will mean that the UCZ will no longer claim to be listening to the voices of the margins, since she will now function as the church of the marginalised in struggle and in solidarity with the margins against socioeconomic and political oppression and exploitation in the Zambian context. In order to enhance the prophetic solidarity engagement of the UCZ in the context of socioeconomic and political uncertainty, this study delved into David Korten’s theory of development that seeks to address poverty by dealing with the root cause of poverty; liberation theology that calls the church to be involved in political and civic affairs of society by exposing any form of exploitation and injustices; the theory of mission from the margins that seeks to empower the poor so that they can become agents of transformation; public theology that seeks the presence of the church in public space to engage in policy formulation and many others issues that boarder on the well-being of God’s people; and lastly, in chapter seven, the study reflected on Jesus as a model for prophetic engagement where it has been revealed that, Jesus stands out as an example for the church’s prophetic engagement with poverty, for he was not just a religious leader but also a political activist who confronted structures, institutions, authorities and systems that oppressed the poor. Key Terms: Church; Poverty; Prophetic Solidarity Model; Poverty Eradication; UCZ; Zambia; Mission; Development; Protestantism. vi Definitions of Key Words Church: According to Michael L. Williams, (2014: n.p) “the word Church in the Bible comes from the Greek word ecclesia, which means a called out company or assembly”. He further highlights that the word Church is used differently, defined first as “the body of Christ, a local assembly or group of believers (1 Corinthians 1:2; 2 Corinthians 1:1; Galatians 1:1-2). Second, it is defined as the body of individual living believers (1 Corinthians 15:9; Galatians 1:13). Finally, it is defined as the universal group of all people who have trusted Christ through the ages (Matthew 16:18; Ephesians 5:23-27)” (Williams, 2014: n.p). From the preceding, we see that the word Church can be defined differently. Therefore the word ‘church’ with lowercase in this study will be operationalised to refer to the UCZ as a denomination in Zambia while ‘Church’ with capital ‘C’ will either refer to other denominational churches, church ecumenical or church universal. Poverty: In order to explore prophetic solidarity model to enhance the UCZ’s participation in poverty eradication in Zambia, it is important for this study to conceptualise poverty in order to enable an understanding of the kind of poverty the study seeks to address. This is necessary because the word poverty from the social and economic view is a complex word, which is difficult to define. Beautrice Hamwinga et al, (2012: 69) observes that: The definition of poverty is broad. Although people have talked and written about poverty in the world, they have not reached an agreement as to what constitutes poverty. This is because poverty is not only relative but also a complicated phenomenon that cuts across social, economic, political, cultural, and gender aspects of life. As a result, there is no single definition or description that can effectively reflect all these aspects of life. Despite the complexity of the word poverty as observed by Hamwinga et al, I attempt a definition of poverty, so as to situate this study in the context of the UCZ’s participation in poverty eradication in Zambia. It should be underscored here that poverty means different things to different people. As I define poverty, I want to underscore that current scholars have not focused much attention on defining poverty, but on how to fight it. Therefore, when it comes to definitions, I will not define poverty from recent scholarly works, instead I will rely on earliest studies. Accordingly Jeffrey D. Sachs’ (2005b: 26-36) distinctive definitions of poverty are as follows: i. Extreme poverty or absolute poverty refers to “the poverty that kills”, where people have less than $1 per day to survive, are chronically hungry, deprived of basic vii shelter, safe drinking water, sanitation, sufficient clothing, health care and education. ii. Moderate poverty is a situation where people live on between $1 and $2 a day, and their needs are barely met. They are not in danger of dying, but they only survive physically, and do not have the means to enjoy life or live a meaningful life. iii. Relative poverty is that which is based on a household income, a given proportion of the national average.
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