Conflict is a pervasive phenomenon within religious institutions, and Pentecostal churches are no exception. This study investigated conflict resolution in Pentecostal churches, with particular focus on the Apostolic Faith Mission in Zimbabwe (AFMZ), Masvingo District. Using a mixed-methods approach, the study examined the nature and causes of conflicts, their effects on church wellbeing, gender dynamics in church conflicts, and the effectiveness of strategies employed to resolve them. Data were collected from 200 respondents through questionnaires, key informant interviews (KII), and focus group discussions (FGDs). Findings revealed that abuse of power and church politics were the most prevalent causes of conflict, each endorsed by 100% of respondents. Pride (90%), unclear authority (75%), and spiritual and emotional immaturity (60%) were also identified as major drivers. The effects of conflicts were overwhelmingly negative, with 98% of respondents reporting church splits as the most destructive outcome, alongside membership loss, declining finances, and potential church collapse. Gender dynamics emerged as a significant dimension, with men disproportionately involved in conflict situations. Resolution strategies including mediation, negotiation, conciliation, application of Scripture, and forgiveness were identified, though the absence of formal dispute resolution frameworks within the church constitution was noted as a critical institutional gap. The study recommends that AFMZ institutionalise structured dispute resolution mechanisms, invest in conflict resolution training for leadership, and promote gender-inclusive governance frameworks to foster sustainable peace within the church.
Conflict Resolution in Pentecostal Churches: A Case Study of the Apostolic Faith Mission in Zimbabwe (AFMZ)
Crispen Tirivangani
Zimbabwe Open University, Masvingo Region
Peace, Leadership and Governance Studies
Abstract
Conflict is a pervasive phenomenon within religious institutions, and Pentecostal churches are no exception. This study investigated conflict resolution in Pentecostal churches, with particular focus on the Apostolic Faith Mission in Zimbabwe (AFMZ), Masvingo District. Using a mixed-methods approach, the study examined the nature and causes of conflicts, their effects on church wellbeing, gender dynamics in church conflicts, and the effectiveness of strategies employed to resolve them. Data were collected from 200 respondents through questionnaires, key informant interviews (KII), and focus group discussions (FGDs). Findings revealed that abuse of power and church politics were the most prevalent causes of conflict, each endorsed by 100% of respondents. Pride (90%), unclear authority (75%), and spiritual and emotional immaturity (60%) were also identified as major drivers. The effects of conflicts were overwhelmingly negative, with 98% of respondents reporting church splits as the most destructive outcome, alongside membership loss, declining finances, and potential church collapse. Gender dynamics emerged as a significant dimension, with men disproportionately involved in conflict situations. Resolution strategies including mediation, negotiation, conciliation, application of Scripture, and forgiveness were identified, though the absence of formal dispute resolution frameworks within the church constitution was noted as a critical institutional gap. The study recommends that AFMZ institutionalise structured dispute resolution mechanisms, invest in conflict resolution training for leadership, and promote gender-inclusive governance frameworks to foster sustainable peace within the church.
Keywords: Conflict resolution, Pentecostal churches, AFMZ, Zimbabwe, church governance, gender dynamics, mediation
1. Introduction
Conflict is an inescapable feature of human social life, manifesting across political, familial, organisational, and religious spheres. Within religious institutions, particularly Pentecostal churches in sub-Saharan Africa, the management and resolution of conflict has emerged as a critical governance challenge with profound consequences for organisational cohesion, spiritual vitality, and community wellbeing (Anderson, 2013). In Zimbabwe, the Apostolic Faith Mission in Zimbabwe (AFMZ) — one of the oldest and largest Pentecostal denominations in the country — has not been immune to these tensions. Court cases, newspaper headlines, and pastoral disputes have documented a recurring pattern of unresolved conflicts at various levels of the church hierarchy (Chivasa, 2012).
The broader global context reveals that conflict is endemic to institutions of all kinds. Political conflicts in the Democratic Republic of Congo, the Russia-Ukraine war, and sectarian violence across different regions of the world illustrate how unresolved tensions escalate when institutions lack adequate mechanisms for resolution (Rapanyane, 2022; Gentile, 2023). For religious organisations like AFMZ, the consequences of poor conflict management are particularly acute: they bear upon the spiritual mandate of the church, the welfare of congregants, and the credibility of religious leadership.
This study was motivated by two key gaps in the existing body of knowledge. First, despite the frequency of conflict within AFMZ, no systematic assessment had been undertaken of the need for formal dispute resolution procedures within the church's constitutional framework. Second, the gendered dimensions of church conflict — while significant — have been insufficiently explored in the Zimbabwean Pentecostal context. Accordingly, this research aimed to: (i) examine the nature and causes of conflicts in AFMZ; (ii) assess the effects of these conflicts on the wellbeing of the church; (iii) evaluate the effectiveness of conflict resolution strategies employed by the church; and (iv) analyse gender dynamics in the context of Pentecostal church conflicts.
This paper proceeds as follows: Section 2 reviews the relevant literature on conflict in Pentecostal churches. Section 3 outlines the research methodology. Section 4 presents and analyses the findings. Section 5 discusses the implications of these findings. Section 6 offers conclusions and recommendations.
2. Literature Review
The literature on conflict in religious organisations has grown considerably over the past two decades, reflecting increasing scholarly recognition of the church as a site of complex power relations, doctrinal disputes, and interpersonal tensions. Ammerman (1990) documented how social change and institutional reorganisation within the Southern Baptist Convention generated significant internal conflict, a pattern replicated across diverse denominational contexts worldwide. In Africa, the rapid expansion of Pentecostalism has been accompanied by rising intrachurch tensions, often rooted in competition for leadership, resources, and doctrinal authority (Anofuechi, 2015).
Within the Zimbabwean context, Chivasa (2012) provided a seminal analysis of conflicts involving pastors in AFMZ, noting that the church's constitution lacked adequate provisions for dispute resolution. His analysis of Chapter 14 of the church's Code of Conduct and Grievance Handling Procedures (CCGHP) found that while disciplinary mechanisms were in place, there were no structured dispute resolution procedures to provide disputants with a participatory, mutually acceptable resolution pathway. This institutional gap, Chivasa (2017) later argued, necessitated the creation of dedicated dispute resolution frameworks.
The causes of conflict in Pentecostal churches are multifaceted. Isiko (2020) identified doctrinal disputes as prevalent in many African Pentecostal settings. Kim et al. (2003) highlighted the role of entrenched leadership in perpetuating conflict, noting that leaders often seek to consolidate power at the expense of institutional health. Bar-Tal (2013) observed that as churches adopt increasingly secular governance structures, the distance between biblical principles and actual institutional practice widens, creating fertile ground for conflict. The phenomenon of pastors resisting transfer orders — particularly from rural to urban settings — has been widely documented in AFMZ, and has resulted in legal action, violence, and church splits (Chivasa, 2012; Mhlanga, 2016).
The effects of unresolved church conflict are well documented. Peterson (2023) noted that church splits are endemic among Pentecostal congregations, often resulting in lasting damage to membership numbers and financial sustainability. Jonson (2023) observed that church splits have become so frequent in Pentecostal settings that institutional longevity is increasingly fragile. The loss of members to rival congregations following conflict is a major driver of financial decline, further undermining the church's capacity to fulfil its pastoral and social functions.
Gender dynamics represent another critical dimension of church conflict. Durham (2016) observed that women, despite constituting the financial and social backbone of many Pentecostal churches, have historically been excluded from decision-making structures. In AFMZ, women constituted the majority of members since the 1960s, yet leadership roles remained exclusively male until the early 2000s (Kwaramba, 2018). Nadar (2004) argued that traditional cultural norms in Zimbabwe compounded the marginalisation of women within the church, with Pentecostalism's original egalitarian ethos being subordinated to patriarchal social structures. Wahrisch-Oblau (2009) observed similar patterns in diaspora Pentecostal communities, where gender hierarchies were reproduced and reinforced by church governance structures. Wright (2014) provided empirical evidence demonstrating that unequal gendered power relations are significant drivers of conflict within religious institutions.
The resolution of conflict in Pentecostal churches has been approached through a variety of strategies. Harrison (2004) advocated for conciliation as an effective third-party intervention strategy, enabling disputants to identify their differences and develop mutually acceptable settlements without the imposition of solutions. Mansour (2018) emphasised the theological imperative of forgiveness as a conflict resolution tool, arguing that reconciliation grounded in love is both scripturally mandated and practically effective. Avorgah (2010) documented the mixed outcomes of formal mediation processes in Ghanaian Pentecostal churches, noting that mediation was most effective when embedded in clear institutional frameworks with trained mediators. The application of biblical principles, negotiation, and one-on-one mediation have each been identified as effective strategies, though their success depends significantly on the institutional context and the quality of leadership involved.
3. Methods
This study adopted a mixed-methods research design, integrating quantitative and qualitative approaches to ensure comprehensive data collection and triangulation. The rationale for this design was to leverage the strengths of both approaches: quantitative data provided statistical breadth across the sample, while qualitative data generated in-depth contextual insight into the lived experiences of church members and leaders (Brockington, 2014).
The study was conducted in Masvingo District, Zimbabwe, focusing on AFMZ assemblies in both urban and rural settings. The population comprised church members, elders, pastors, and overseers within AFMZ. A purposive sampling strategy was employed to ensure representation across different roles, age groups, and genders. A total of 200 respondents were sampled, a figure deemed sufficient for robust quantitative analysis while remaining manageable for complementary qualitative investigation.
Three primary data collection instruments were employed. First, structured questionnaires were administered to the full sample of 200 respondents, covering demographic characteristics and perceptions of conflict causes, effects, and resolution strategies. Second, Key Informant Interviews (KII) were conducted with church leaders, pastors, and district stakeholders to elicit expert perspectives on conflict dynamics and governance gaps within AFMZ. Third, Focus Group Discussions (FGDs) were held with selected groups of church members to generate rich, collaborative data on conflict experiences and resolution preferences. Observational methods were also used to gather contextual evidence of conflict manifestations and resolution practices within church settings.
Quantitative data from questionnaires were analysed using frequency distributions and percentages, presented in tabular form. Qualitative data from KII and FGD transcripts were analysed thematically, with verbatim quotations used to substantiate key findings. Validity was ensured through instrument pre-testing and triangulation across data sources. Reliability was enhanced through consistent application of data collection protocols and independent review of qualitative coding. Ethical considerations included informed consent, confidentiality of respondents, and voluntary participation.
4. Results
4.1 Demographic Profile of Respondents
The study engaged 200 respondents drawn from AFMZ assemblies across Masvingo District. Respondents were distributed across age groups: 15-30 years, 31-45 years, 46-61 years, and above 61 years, reflecting generational diversity within the church community. In terms of educational attainment, respondents included those with primary, secondary, and tertiary qualifications, as well as those with no formal education, ensuring that findings were not skewed toward any single educational demographic.
4.2 Nature and Causes of Conflict
Respondents were asked to identify the key causes of conflict within AFMZ. The results, summarised in Table 1, reveal a striking pattern: abuse of power and church politics were each cited by all 200 respondents (100%), establishing them as the most universal drivers of conflict within the denomination. Pride was identified by 180 respondents (90%) as a significant cause, reflecting the perception that status differentials between urban and rural pastors fuel insecurity and interpersonal hostility. Unclear authority was cited by 150 respondents (75%), suggesting that structural ambiguities in the church's governance framework create conditions conducive to conflict. Spiritual and emotional immaturity was identified by 120 respondents (60%) as a contributory factor, reflecting the diversity of congregants at different stages of personal and spiritual development. Personality differences were cited by 80 respondents (40%), while resistance to change and inflexibility were identified by 60 respondents (30%) as underlying causes.
Key informant interviews enriched these findings with contextual depth. One church leader observed: 'If it was not for the excessive power that leaders give themselves, the church should be a good place where all believers and saints are equal.' Another informant noted: 'Most leaders in Pentecostal churches have unclear authority; the direction of the church is not easily seen, and as a result conflicts have higher chances of propping up.' These qualitative insights corroborate the quantitative findings and underscore the centrality of leadership governance as a determinant of conflict frequency and intensity within AFMZ.
4.3 Effects of Conflict on Church Wellbeing
The effects of conflict on the wellbeing of AFMZ were assessed through questionnaire data and FGD inputs. Church splits emerged as the most devastating effect, cited by 98% of respondents. This finding aligns with the broader literature on Pentecostal church fragmentation (Peterson, 2023; Jonson, 2023). The consequences of church splits extend beyond mere organisational division: they result in the loss of established membership, erosion of institutional trust, and significant financial decline, as departing members withdraw their financial support.
Low church income and increased membership dropout were identified as secondary effects, reflecting the compounding economic impact of unresolved conflict.
The potential for complete church collapse was also identified as a consequence of prolonged, unresolved conflict. As one elder observed: 'Conflicts should be discussed as soon as they arise and not be placed under the carpet; otherwise they have the potential to grow into bigger ones.' Overall, 80% of respondents characterised the effects of conflict as negative, while 20% acknowledged that conflict, when properly managed, can catalyse organisational reflection and renewal.
4.4 Gender Dynamics in Church Conflict
Gender dynamics were a significant dimension of the findings. Among the 200 respondents, men constituted 50% of those involved in conflict situations, women 25%, and other gender identities accounted for the remainder. These figures suggest that while conflict within AFMZ is not exclusively male, men are disproportionately represented as primary actors in conflict situations, consistent with broader literature on gendered power relations in Pentecostal institutions (Durham, 2016; Nadar, 2004). Women, despite their numerical majority and financial contributions to the church, reported being excluded from decision-making processes that could prevent or mediate conflicts.
4.5 Effectiveness of Conflict Resolution Strategies
Respondents and key informants identified a range of conflict resolution strategies practised within AFMZ. Legal recourse (litigation) was noted as the most commonly utilised formal strategy, though its use was viewed critically: court proceedings were costly, adversarial, and often failed to restore relational harmony within the church community. Conciliation — described as a third-party intervention enabling disputants to identify differences and reach mutually acceptable settlements — was identified by multiple respondents as an effective approach, provided that conciliators refrained from imposing solutions.
Negotiation and mediation were also recognised as valuable tools. One-on-one mediation was identified as particularly effective for interpersonal conflicts, while group mediation was recommended for disputes involving multiple parties. The use of Scripture and biblical principles — especially the imperatives of forgiveness and reconciliation — was endorsed by FGD participants as a theologically grounded and practically effective approach. One respondent observed: 'No one is perfect; everyone makes mistakes, but the goal of the church is to make sure we are bound by love, and thus forgiveness is mandatory among brethren.' Prayer, pastoral counselling, and structured dialogue were identified as complementary strategies. The study noted, however, that the absence of formal dispute resolution procedures in the AFMZ constitution remained a structural gap limiting the systematic application of these strategies.
5. Discussion
The findings of this study illuminate several critical dimensions of conflict within AFMZ that have significant implications for church governance and peacebuilding practice. The nearuniversal identification of abuse of power (100%) and church politics (100%) as primary conflict drivers reflects a profound crisis of institutional integrity within the denomination. These findings are consistent with Chivasa's (2012; 2017) analyses, which documented the absence of formal dispute resolution procedures in the AFMZ constitution and the adversarial character of existing disciplinary mechanisms. When governance structures fail to constrain the exercise of power or provide equitable dispute resolution pathways, conflict becomes systemic rather than exceptional.
The high prevalence of pride (90%) and unclear authority (75%) as conflict drivers suggests that AFMZ's governance framework generates both status anxiety and structural ambiguity. The tension between urban and rural pastors — with urban assemblies perceived as more financially rewarding — creates a competitive dynamic that undermines collegial solidarity and precipitates disputes over pastoral transfers. This finding resonates with Chivasa's (2012) observation that Chapter 10.4 of the AFMZ constitution, which grants provincial committees the authority to transfer pastors, has historically been a flashpoint for conflict, particularly when senior pastors resist relocation from affluent urban assemblies.
The devastating impact of church splits — cited by 98% of respondents — underscores the urgent need for proactive conflict management within the denomination. Church splits represent not merely an organisational inconvenience but a profound disruption of community, a loss of institutional memory, and a long-term financial liability. The observation by Jonson (2023) that a decade is becoming too long for a Pentecostal church to remain intact speaks to the accelerating pace of fragmentation within the broader denominational landscape, of which AFMZ is part.
Gender dynamics represent a dimension of conflict within AFMZ that has been insufficiently addressed within the church's institutional framework. The underrepresentation of women in leadership — despite their majority membership and financial contributions — creates structural conditions that both generate and perpetuate conflict. Women who are excluded from decision-making are also excluded from the processes through which conflicts are recognised, mediated, and resolved. This exclusion constitutes a systemic governance failure that compromises the church's capacity to manage conflict equitably. The incremental emergence of women in leadership roles after 2000, primarily within 'women-to-women' ministries, represents a partial and insufficient response to this structural inequity (Kwaramba, 2018).
The range of conflict resolution strategies identified — including litigation, mediation, conciliation, negotiation, Scripture application, and forgiveness — reflects a pragmatic pluralism within AFMZ's conflict management culture. However, the heavy reliance on litigation is concerning: it is costly, adversarial, and typically damages rather than restores relationships. The preference for biblical principles and forgiveness in FGD responses suggests a latent institutional capacity for relational conflict resolution that has not been adequately formalised or systematically deployed. The development of structured dispute resolution procedures, as advocated by Chivasa (2017) and supported by this study, would provide a framework within which these principles could be institutionalised.
6. Conclusion
This study has demonstrated that conflict within AFMZ is deeply embedded in institutional structures characterised by power imbalances, unclear authority, and the absence of formal dispute resolution frameworks. The consequences of unresolved conflict — particularly church splits, membership loss, and financial decline — are severe and threaten the long-term vitality of the denomination. Gender dynamics, while significant, remain an underaddressed dimension of the church's conflict landscape.
Based on these findings, the study offers the following recommendations. First, AFMZ should develop and constitutionalise formal dispute resolution procedures that provide all members — including lay persons, pastors, and leaders — with equitable access to fair, participatory conflict resolution processes. These procedures should be grounded in both biblical principles and professional dispute resolution practices. Second, conflict resolution training should be made mandatory for all pastoral and leadership positions, equipping church leaders with the skills to mediate disputes, manage power dynamics, and facilitate forgiveness and reconciliation. Third, AFMZ should adopt gender-inclusive governance reforms that meaningfully expand women's representation in decision-making structures, recognising both their numerical majority and the disproportionate burden they bear when conflicts disrupt the church community. Fourth, the denomination should establish a dedicated Conflict Resolution and Peace-building Office at the national level, staffed by trained conciliators and mediators, to provide institutional support for conflict management across all provincial structures. Fifth, early warning mechanisms should be introduced to identify and address emerging conflicts before they escalate to the point of litigation or church splits.
Future research should explore conflict dynamics in other Pentecostal denominations in Zimbabwe, examine the long-term outcomes of different resolution strategies, and investigate the specific mechanisms through which gender inequality generates and sustains conflict within Pentecostal institutions. A longitudinal study tracking the impact of institutional reforms on conflict frequency and resolution effectiveness would make a valuable contribution to the field of peace leadership and governance.
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- Crispen Tirivangani (Author), 2023, Conflict Resolution in Pentecostal Churches. A Case Study of the Apostolic Faith Mission in Zimbabwe (AFMZ), Munich, GRIN Verlag, https://www.grin.com/document/1714872
