In a deeply disturbing incident that has once again cast a harsh light on Zimbabwe’s burgeoning prophetic church sector, Bishop Gomori of the Damasko Zion Christian Church in Beitbridge has been convicted of murder and sentenced to 10 years in jail. The conviction, handed down by Bulawayo High Court Judge, Justice Ngoni Nduna, stems from the tragic death of a woman during an alleged exorcism ritual in March 2023. This harrowing case underscores the dangerous and often deadly intersection of faith and physical abuse within a religious landscape that largely operates without adequate oversight and accountability.
The incident unfolded when the deceased woman and her husband, Fortunate Mukwayi, sought spiritual intervention at Bishop Gomori’s church. According to court testimonies, Pastor Philip Banga, a member of the church, accused the couple of being demon-possessed. They were subsequently tied with chains and subjected to an immersion ritual in the Limpopo River, ostensibly to cast out evil spirits. The ordeal escalated upon their return to the church, where Bishop Gomori, in a locked room, began to assault them with a leather whip. The woman was stripped naked and brutally thrashed in front of male congregants, an act that ultimately led to her unconsciousness and subsequent death. Her husband also suffered indiscriminate beatings.
Justice Nduna, in delivering the sentence, unequivocally dismissed the defence’s claims that such practices were a legitimate part of church doctrine. “The offender’s defence that it was a church practice to beat up congregants to cast out demons… does not hold water and is not lawful. The practice is archaic and unlawful,” he stated. Prosecutor Justin Uladi, in aggravation, highlighted the profound indignity suffered by the victim. “A life was lost unnecessarily while following an archaic and inhumane church practice. A custodial sentence should be effected because a non-custodial sentence will trivialise the matter,” he argued, adding, “The deceased died without dignity as she was stripped naked and severely thrashed in front of male congregants”. This judgment sends a clear message that such inhumane practices will not be tolerated under the guise of religious freedom.
The tragic death at the Damasko Zion Christian Church is not an isolated event but rather a grim symptom of a wider, more insidious problem plaguing Zimbabwe’s religious sphere. The rapid proliferation of prophetic and apostolic churches has created a complex environment where spiritual authority can easily morph into unchecked power, leading to exploitation and abuse. The lack of a robust legal framework to govern these religious organisations allows many to operate with minimal external scrutiny, leaving vulnerable congregants exposed to dangerous practices.
This regulatory vacuum is particularly concerning given the socio-economic vulnerabilities prevalent in Zimbabwe. Decades of economic decline, high unemployment rates, and an overburdened healthcare system have left many Zimbabweans in desperate circumstances. In their search for hope, healing, and prosperity, individuals often turn to charismatic church leaders who promise miracle cures, financial breakthroughs, and divine intervention. This desperation, however, can be tragically exploited, as seen in cases where faith is weaponised for personal gain or to justify criminal behaviour.
The dark underbelly of this unregulated religious landscape was further exposed by the chilling confessions of Anymore Zvitsva, the Guruve serial killer. In a disturbing revelation during a visit by First Lady Auxillia Mnangagwa to Chikurubi Maximum Security Prison in March this year, Zvitsva admitted to the brutal murders of 25 individuals, including women and children. More horrifying were his confessions of harvesting human body parts and blood for ritualistic purposes. He claimed to have sold breasts to a local miner, Nathan Churweni, with the belief that it would “boost” a gold mine, and blood to self-styled prophets, Junioius Kasinauyo and Gidza Dhorobha, for US$200. Zvitsva also detailed how he used human ashes mixed with lotion for “fortune telling” and to construct a shop, influenced by beliefs that such acts could bring wealth. His chilling statement, “The evil spirit started after my first killing and never left me,” paints a disturbing picture of a mind entangled in a web of violence and dark rituals, allegedly fuelled by the demands of those seeking illicit spiritual power.
Zvitsva’s case, while extreme, highlights the disturbing nexus between some prophetic figures and practices rooted in witchcraft and ritualistic beliefs. The demand for human body parts and blood for alleged spiritual enhancement or wealth creation is a deeply unsettling aspect that investigative journalists and law enforcement agencies are increasingly encountering. These incidents expose how traditional beliefs, when twisted and exploited by unscrupulous individuals, can lead to horrific crimes under the guise of spiritual power.
Beyond these high-profile cases, numerous other incidents have surfaced, pointing to a systemic issue within the unregulated prophetic church sector. In March 2024, Madzibaba Ishmael (Ishmael Chokurongerwa), a self-proclaimed prophet, was arrested for child abuse and operating a cult-like farm where 251 children were rescued. Similarly, Charity Mafirowanda in Kwekwe was arrested in connection with a ritual death involving church members. These cases, though varied in their specifics, collectively paint a picture of widespread abuse, exploitation, and criminal activity occurring under the cloak of religious practice.
The legal framework governing religious organisations in Zimbabwe remains a contentious issue. While the constitution provides for freedom of religion, the practical application of this freedom has allowed many new churches to operate without the stringent oversight applied to other sectors. Efforts to introduce greater regulation, such as through the Private Voluntary Organizations (PVO) Amendment Act, have often met with resistance from some within the church sector, who view such measures as an infringement on religious liberty. However, the escalating number of abuses and fatalities necessitates a critical re-evaluation of this stance. The question is no longer if regulation is needed, but how it can be implemented effectively to protect congregants without stifling genuine religious expression.
Victims of these abuses often face immense challenges in seeking justice. The charismatic authority wielded by some church leaders can create an environment of fear and intimidation, making it difficult for congregants to speak out. Furthermore, the deep-seated belief in spiritual power can lead victims to attribute their suffering to supernatural forces rather than criminal actions, further complicating legal recourse. There is an urgent need for mechanisms that empower victims, provide safe avenues for reporting abuses, and ensure that perpetrators, regardless of their religious title, are held accountable under the law.
The appeal of prophetic churches in Zimbabwe is complex and multifaceted. For many, they offer a sense of community, hope, and spiritual solace in times of hardship. The vibrant worship, promises of miracles, and the charismatic personalities of their leaders can be incredibly attractive, particularly in a society grappling with economic uncertainty and social challenges. However, this appeal can also be a double-edged sword, as it can blind congregants to the potential for exploitation and abuse. The unquestioning authority often demanded by some prophetic leaders can erode critical thinking and personal autonomy, leaving followers susceptible to manipulation.
In conclusion, the conviction of Bishop Gomori for murder is a stark reminder of the urgent need for greater accountability and oversight within Zimbabwe’s prophetic church sector. The incidents involving the Guruve serial killer and other alleged abuses by church leaders highlight a systemic problem that demands immediate attention. While religious freedom is a fundamental right, it cannot be a shield for criminal behaviour or a justification for practices that endanger human life and dignity. A critical discussion is long overdue, one that challenges the narrative of unquestioning faith and prompts a re-evaluation of the boundaries between religious practice and criminal conduct. Only through concerted efforts by the government, civil society, and responsible religious leaders can Zimbabwe hope to unmask the dark side of its unregulated prophetic churches and protect its most vulnerable citizens from further harm.