Minister Khumbudzo Ntshavheni: ELCSA Northern Diocese Prayer Women’s League Rally

Keynote address by Khumbudzo Ntshavheni, Minister in The Presidency at the ELCSA Northern Diocese Prayer Women's League Rally, 09 August 2025 in Polokwane

Right Rev Bishop NJ Sikhwari, Bishop of the Northern Diocese
Bishop Emeritus, NP Phaswana
The Northern Diocese, PWL Executive Committee

Bishop Sikhwari, allow me to extend special greetings to the pastors' wives (vho-Mme) who are here with us. They raised me at Ha-Tshivhasa Parish and the Devhula Leboa Circuit during the days when I was called a terrorist and troublemaker and ensured that I never suffered social exclusion from the Church as a very young political activist. MaBishop Phaswana, Vho-Mme Ramothwala, Vho-Mme- Rannzwa, MaDean Alu Nevhutalu - she started as sesi Alu during her Prayer Youth League days and I had to transition to calling her Vho-Mme and MaDean.

As a Lutheran and a member of the Prayer Women's League, it is a great honour to be invited to speak at this Northern Diocese PWL Rally, and in particular to share the platform with the first female Bishop in the history of ELCSA and the Lutheran Church. I was requested to speak about "A woman as a societal influencer".

Verse 4 of Hymn 26, Nyimbo Dza Vhatendi (Tshivenda Lutheran Hymnal) is very instructive when considering this topic:
Ndi do elekanya zwothe
Sa Maria misi yothe
Ndi zwi divhe-vho zwine
Wa zwi dela kha rine

When we talk about societal influence, we are referring to the power individuals or groups have to shape values, behaviours, norms, policies, and the overall direction of a community or nation. This influence can be political, economic, cultural, or moral - and it can come from leaders, institutions, media, religion, grassroots movements, and, most importantly, everyday citizens.
The topic, "A woman as a societal influencer" is very relevant because women, historically and today, are both subjects and agents of societal influence.

Interdependence between women and societal influence
Society shapes women through its norms, opportunities, and constraints, but women in turn shape society through leadership, innovation, and the raising of future generations. In other words, women are both products of their social contexts and powerful producers of societal change.

Women's influence on society is both profound and indispensable, shaping not only the present but also the trajectory of future generations. Across history and cultures, women have played central roles in nurturing communities, driving social change, fostering innovation, and advocating for justice and equality. Their contributions extend far beyond the home - influencing politics, economics, education, culture, and moral values.

1. Women of influence in the Bible
Women have showcased their strength, resilience, and unwavering faith, playing pivotal roles throughout the Scripture. From Eve's curiosity to Mary's profound faith, these women were not mere bystanders but central figures who shaped biblical history. Women have profoundly impacted faith and spirituality, reminding us of the enduring power of belief and devotion. I have chosen to focus on five (5) women of influence in the Bible:

The first of these women was Deborah, who was not just any leader. She stood out as the only female judge in a time when men led the battles and made the laws. Her role was dual, both as a prophet and a judge. This meant she did not only lead the Israelites through wars, but she also provided them with spiritual guidance. The story of Deborah's military strategy is nothing short of remarkable. She did not lead from the back, for example, when Barak hesitated to go into battle without her, Deborah did not hesitate to join him in battle. The Scripture tells us that her strategy was not about brute force, but it was about faith. Even the victory over Sisera was not attributed to a warrior's strength but to a woman's courage.

There was also Queen Esther who used her influence to bring about monumental changes in the course of history. Her tale is not just about a queen, but about a woman who stood in the gap for her people, facing insurmountable odds with unwavering faith. Against all odds, Esther found favour in the eyes of the king. She manoeuvred within the constraints of her time to influence the king and save her people. She did not barrel in with demands, but she was tactical. She invited the king to banquets and built rapport with him to set the stage for her bold request. This was not just wit, but it was divine strategy. Esther's influence extended far beyond her initial plea for her people's safety, but she secured a decree allowing the Jews to defend themselves, effectively turning the tide of their destiny.

How about Abigail? When faced with a deadly conflict, Abigail did not hesitate to take matters into her own hands. Her husband, Nabal, had insulted David, a future king, setting the stage for a disastrous confrontation. Understanding the gravity of the situation, Abigail acted swiftly and wisely to prevent bloodshed. She knew David's wrath was justified, given Nabal's disdainful blatant disregard for David, who at the time was amassing considerable influence and followers. In a daring move, Abigail prepared gifts and went to meet David, doing so without Nabal's knowledge. Her move was not just about pacifying an enraged king-to-be, it was about safeguarding her household from imminent destruction. Her actions speak volumes about the power of humility and seeking influence. The passage in 1 Sam 25:18-20 reminds us that sometimes, peace requires us to step out in courage, even when the stakes are high. Upon meeting David, Abigail did not just offer gifts, she offered a heartfelt apology for her husband's behaviour, and her words were seasoned with grace and humility. In her act of apology, Abigail demonstrated incredible discernment.
Many of us do not know of Huldah but she held phenomenal influence. When King Josiah stumbled upon a profound spiritual dilemma, it was not to the mighty or the well-known he turned, but to Huldah, a prophetess living quietly in Jerusalem's New Quarter. Her story, nestled in the scriptures of 2 Kings 22, unfolds her remarkable role as both an oracle and advisor. Despite the societal norms of her time, her voice carried weight, her prophecies holding the power of truth. Her marital status or home life did not mute her spiritual authority. In fact, her position as the wife of Shallum and her residence in Jerusalem's New Quarter are mere footnotes in her story of divine prophecy and guidance. Her encounter with King Josiah's emissaries displayed not only her spiritual depth but also the trust she commanded. King Josiah's emissaries sought not just any word, but God's word on a matter of national emergency. It was Huldah's prophecy that steered the nation back to the path of righteousness, underlining the power of Godly counsel over might or military prowess. Huldah stood as a beacon of hope, proving that divine wisdom could indeed sway the course of a nation.

My last woman of influence is Mary of Nazareth (the mother of Jesus). Mary of Nazareth's role in the first miracle of Jesus is a powerful example of faith, influence, and intercession. According to the Gospel of John (John 2:1-11), Jesus' first miracle took place at a wedding in Cana of Galilee where Jesus, His disciples, and Mary were among the guests. When the wine ran out, a potentially humiliating situation for the hosts, Mary noticed and intervened. She did wait for an embarrassing situation to happen for her to have gossip, but she told Jesus about the wine situation. At first, Jesus responded, "My hour has not yet come," but Mary did not try pursued him but she was very confident that Jesus will do as she has requested. So she instead turned to the servants and said, "Do whatever He tells you." This moment reveals two important aspects of Mary's influence:
a) Intercession on behalf of others. She noticed the problem and acted on behalf of the hosts, reflecting her compassion and attentiveness.
b) Catalyst for action. Her instruction to the servants prepared the way for the miracle by ensuring obedience to Jesus's word.
Jesus then told the servants to fill six stone jars with water. When they drew it out, the water had become wine - and not just any wine, but of the highest quality. This became the first recorded miracle of His public ministry, revealing His glory and strengthening His disciples' faith. Mary's presence at Cana shows how her influence was not loud or forceful, but rooted in faith, quiet authority, and the ability to direct others toward obedience to God. In Christian tradition, this moment has often been seen as a symbol of Mary's ongoing role in interceding for people and pointing them toward Christ.

As women of the Prayer Women League's, we can also use our influence in the church for the betterment of others including the ascension of women in the church hierarchy. From the church council, to more than the priesthood but the deanship, and the Bishophood. If we work together and using our influence, we can propel women to ascend to positions of power and authority, be it in the church, politics, and society. We must keep in mind that women in leadership, from grassroots activists to heads of state, often bring inclusive, consensus-driven approaches to governance. They champion policies that prioritise education, healthcare, and social welfare thus benefiting wider society.

2. The influence of women in politics
South African history is rich with contributions of influential women who played vital roles in the fight against apartheid and continue to shape the nation's political landscape.

If it was not the bravery of the women of the 1956 March - the 20, 000 strong crowd, the complexion of the struggle for freedom and democracy would have been different. The Pass Laws would have been extended to women. But just imagine organising 20 000 people to a march without the use of telephones, let alone cellphones of today. Organising under conditions of suppression, you can ask Bishop Emeritus Phaswana and others in the ELCSA priesthood what it meant in those days to organise a protest against the Apartheid government. It meant jail and very harsh sentences for both organisers and participants but despite the inherent dangers, the organisers managed to influence multitudes of women to travel to Pretoria and March into the Union Buildings - the then Bastion of Apartheid Rule.

For this conversation, I have only chosen three (3) women of significant influence in South African politics:
Let me start with Charlotte Mannye Maxeke who is known as the "Mother of Black Freedom," she established the Bantu Women's League, the first women's organization in South Africa and the forebear to the ANC Women's League. By graduating with a B.Sc. from Wilberforce University in 1903, she became the first black woman in South Africa to graduate with a university degree, as well as the first African woman to graduate from an American university.

She was at the meeting that formed the South African Native National Congress (predecessor of the ANC), and she was one of the few women present. She was notably the first South African social worker, appointed as Welfare Officer to the Johannesburg Magisterial Court and involved in juvenile work. She was also a religious leader who brought the African Methodist Episcopal (AME) in South Africa.

There was also Lilian Masediba Matabane Ngoyi who is known as the "Mother of Black Resistance". She was a powerful anti-apartheid activist and leader, particularly focused on women's rights. She was the first woman elected to the ANC executive committee and president of the ANC Women's League. She was part of the organisers and key role players in the 1956 women's march to the Union Buildings. As leaders of the women's march, her and the collective of leaders ensured the women occupied the Amphitheater at the Union Buildings. Today, a memorial stand installed at the Union Buildings in their honour, we have a national holiday and actually celebrate their heroism for an entire month.

Lastly on women of influence in politics, we all know of Winnie Madikizela-Mandela. A political activist and leader, Winnie Mandela was a vocal opponent of Apartheid and she played a prominent role in the struggle for liberation. She became a symbol of resistance despite facing imprisonment and harassment. It was Mama Winnie who kept and sustained the public profile of Nelson Mandela, and other Robben Island political prisoners, otherwise the plans of the Apartheid government of making the people forget about their leaders would have materialised.

Winnie Madikizela-Mandela was not deterred by her own political harassment but continued to mobilise and play a critical role in the Release Mandela campaign. She was vilified by both comrades and the Apartheid regime but she remained defiant and resolute inspiring many women, young and old. To date, young women both in politics and outside politics still regard Mama Winnie as their role model. At her death, young women said "Winnie did not die, but she has multiplied!"

We could also cite examples of influential women in business and civil society, but for time constraints, we have limited our focus to women of influence in the Bible and politics. We, therefore, need to ask:
3. How are we using our positions, in our different capacities to influence society?
3.1 Social cohesion and moral guidance
Women are often key custodians of societal values, traditions, and moral frameworks. Through family, community engagement, and cultural leadership, they pass on ethics, compassion, and social responsibility. So how are we using our influence to deal with social ills afflicting our youth?

South African youth face a complex web of social ills that threaten their development, well-being, and future prospects. These challenges are rooted in historical inequalities, persistent poverty, and modern socio-economic pressures. Some of the most pressing issues include:
a) Unemployment and economic exclusion
Youth unemployment remains alarmingly high, with many unable to find decent work despite having qualifications. This economic exclusion fuels poverty, dependence, and frustration. Historically, the Church has played a critical role in creating economic development opportunities and these were mostly led by women. Prayer women had previously organised sewing, craft making, food gardens and many other projects that enabled women and the youth to individually or through church supported cooperatives start thriving small businesses. Why have women of prayer stopped these initiatives when our country is faced with a high unemployment crisis. In addition, why have we as mothers stopped encouraging our youth to seek opportunities for self-employment instead of being job seekers. I would prefer a conversation with the Church about the inadequacy of government coordinated small business support initiatives. As women we must lead the drive to make our children job creators than job seekers.

We must also know that in modern economies, women and youth participation in entrepreneurship contributes significantly to productivity and innovation. Countries with higher gender equality and youth participation tend to experience stronger economic performance.

b) Fight against crime and gangsterism
In some communities, gangsterism offers a false sense of belonging and income. We are witnessing a rise in gangsterism as young people are drawn into criminal activities due to limited opportunities and weak social structures. This is also contributing to the rise in the abuse of alcohol, drugs (especially nyaope), and other substances, leading to addiction, health problems, crime, and broken families. Breakdown in family structures, lack of positive role models, and exposure to toxic online cultures weaken moral guidance and community bonds.

All these are happening under our watch as the Church and women of prayer. During the Apartheid period, we witnessed the Church, in particular women of prayer rising to build communities, to counsel families and fight social ills. Yet in the period of the democratic government, the people's government, the Church has chosen to fold its arms and be passive bystanders. Under the democratic rule that the broader Church fought for, the Church should be active participants in fighting the social ills afflicting society, it has been proven that preaching from the pulpit does not suffice. We are gift with multitudes of social workers even in this Hall that even if the Lutheran Church decides to initiate a Church-wide Counselling Programme, our country can make significant progress in confronting the social ills afflicting our people.

c) Improving access to quality education
Educated and empowered women uplift entire communities. Studies show that when women are given opportunities, they invest in the health, education, and well-being of their families and communities thus creating lasting social benefits. However, we are now witnessing a narrow focus by women on their own families to the exclusion of communities.

During the Apartheid period, it was mostly female teachers who ensured that when youth activists were released from prison, they organised catch-up lessons because they wanted to prevent us from dropping out of school. I am certain that today the Church has a substantial number of teachers, in particular in the women of prayer, yet extra classes are attended by those learners whose parents can afford to pay. I am also certain the Church is aware that most of our children are battling with critical school subjects, however, we have not initiated weekend extra STEM subjects lessons. Interestingly, even teachers and former teachers who are members of the Church are part of those who continuously criticise the quality of the Matric results, the ability of our children to read for comprehension when compared to children of developed countries, and yet the question should be what can the church do, at our congregations, parishes, circuits, dioceses and church-wide?

d) Gender-based violence (GBV)
Historically, women have been at the forefront of movements for human rights and community development. Women's voices diversify perspectives and challenge stereotypes. Our activism has challenged and help societies to reflect on themselves and evolve.
Why are we as women of prayer in the fight against gender-based violence and femicide? At times, our actions have encouraged women to stay in abusive relationships. We need to moving beyond praying against GBVF but fortify our prayers with actions because we have the power to prevent GBVF as it takes place in our homes, in our families, in our communities and even at Church. The Church knows both the silent victims and the perpetrators. The Church sits in a strategic position to effective support the victims including to help them report the abuse and facilitate access to victim support.

In essence, women's influence is a vital force that balances progress with empathy, economic growth with social equity, and cultural preservation with innovation. A society that limits women's influence limits its own potential.

The Bible reminds us that we are "the salt of the earth" Matt 5: 13 (a) - the Church, in particular, the Prayer Women's League dares not lose its saltiness (influence).

Amen.

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