The trial against the ex-KSB leader in the Netherlands is in itself a judgment – namely a judgment on the theology and doctrine of the KwaSizabantu Mission. Here is a reflection by theologian Dr. Peet Botha.
The court proceedings of Kwasizabantu Mission (KSB) senior coworker and international leader within KSB Netherlands branch, Jan Willem Mout in Groningen, The Netherlands, on 16 July 2024 has been widely reported in church and secular media alike and the detail resonated throughout Europe and South Africa[1]. This court case is to me, as much as it is about the doublemindedness which Mout lived, much more a judgement and verdict regarding the theology and doctrine that KSB Mission preached, taught and lived.
To me, this court case of Mout, emphasises the theology of KSB as a “Gospel” of divine abuse, and simply practiced as such by the expositors thereof, the leadership of KSB. This is vehemently denied by KSB leadership but all testimonies of victims, all reports on KSB theology and practices in South Africa and abroad, official and non-official reports, and court cases reveals the simple fact that a theology of abuse was in place. The court case of Mout is the case in point. As was the case with so many coworkers, his perpetual deeds went unpunished for many years by a leadership covering up and at the same time practicing the same, yet preaching and teaching holiness, purity and damnation to hell to the congregants. In this I do not stand to be corrected, for I have been part of this setup for many years and we have exposed, some of the most awful skeletons, hidden in the proverbial “cupboards” of dead and current coworkers.
The theological implication of “exploitation” is closely linked to the general meaning of the concept. As a verb, exploit commonly means to selfishly take advantage of someone to profit from them or otherwise benefit oneself.[2]To exploit someone is to take unfair advantage of them. It is to use another person’s vulnerability for one’s own benefit.[3] And some forms of advantage-taking are clearly wrong, and it is this normative sense of exploitation that is of primary focus in theology. In theological terms, “exploitation of the vulnerable” may be designated “spiritual abuse of the vulnerable”.
As many victims can attest, Scripture can be used as an instrument of exploitation and manipulation. Mike Kruger offers this definition of spiritual abuse – “Spiritual abuse is when a spiritual leader—such as a pastor, elder, or head of a Christian organization—wields his position of spiritual authority in such a way that he manipulates, domineers, bullies, and intimidates those under him as a means of maintaining his own power and control, even if he is convinced he is seeking biblical and kingdom-related goals [4]. Another definition is voiced by Strickland – Abuse that occurs when an oppressor establishes control and domination by using Scripture, doctrine, or their “leadership role” as weapons. Spiritual abuse may mask itself as religious practice or be used to shame or punish[5].”
Lastly, I would like to quote Bob Kellemen[6] on the signs of spiritual abuse. Bob summarizes the following attitudes and actions as signs of spiritual abuse-
- Using a spiritual position to control or dominate another person.
- Misusing scriptural passages and biblical concepts to override the thoughts, feelings, desires, and opinions of others.
- Using spiritual authority defensively to bolster the position and “needs” of the leader, rather than humbly and lovingly serving others.
- Considering oneself above questioning.
Questions are assumed to come from a divisive spirit, not from an honest attempt to have give-and-take dialogue. The worst is assumed of the other; the best is assumed of oneself. Dialogue is replaced with monologue—with all “authoritative” communication coming down from the leader. - Labeling the person who questions us as divisive, wrong, and rebellious, thus subtly shifting the focus and blame. Labels can include accusations such as:
“You’re being divisive.” “You’re a divisive person.” “You have a divisive spirit.” “You’re disrespectful.” “You’re being disrespectful toward God’s leaders.” “I detect a pattern of anger and a critical spirit.” “You’re rebellious.” “You’re unspiritual and emotionally immature.” “You’re taking this personally.” You’re being too emotional.”
Such labels heap condemnation, shame, and blame on the recipient, rather than offering wise counsel and humble, constructive feedback. - Interpreting our spiritual authority to mean that my thoughts and opinions are supreme, or unquestioned, or take priority.
- It is not abusive when a spiritual leader speaks the truth in love and confronts sin in a humble, gracious way. It is abusive, however, if the leader seeks to shame or discredit others, or twists the “truth” to defend himself and to defame others.
- It is not abusive when a spiritual leader uses his best judgment and chooses to go against your opinion. It is abusive, however, if the leader uses his opposing view to devalue and demean others and to demand “his way or the highway.”[7]
Another aspect closely linked to spiritual exploitation or spiritual abuse is spiritual “double life” or “spiritual doublemindedness” or even “spiritual schizophrenia”[8]. Jesus despised the doublemindedness of the religious rulers of His day. That’s why He often called the Pharisees out on their hypocrisy. In Matthew 23:27–28, He said, “Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean. In the same way, on the outside you appear to people as righteous but, on the inside, you are full of hypocrisy and wickedness.”
Spiritual doublemindedness isn’t a new phenomenon, it goes back to Bible times. The Bible is filled with examples of people being double-minded: Adam and Eve eating the fruit; Abraham lying about Sarah being his sister and later sleeping with Hagar; David, taking Bathsheba, then killing off Uriah; Jonah traveling in the opposite direction of Nineveh; Peter denying Christ even after being warned by Christ himself![9] This type of spiritual life or spiritual schizophrenia articulates that the public persona of your faith does not live in harmony with the private realities of your life.[10]
As believers, we are instructed by Paul (Philippians 2:5) to have the mind of Christ. And in Galatians Paul say that when we abide in the Spirit we ought to keep in step with the Spirit, and the apostle John writes if we abide in Christ we ought to walk as He walked (1 John 2:6). Our love, affection, and devotion are to be for our Lord first and foremost (Colossians 3:1-3). Living for Him means we are Christ-centered in our beliefs, thoughts, and actions. James 1:14 warns us that we are tempted when we are drawn away by our own lust. The word lust is the strongest word we have for desire. James warns that this desire blinds us, enticing us to pursue the object of our lust. Our desire is to relieve or fill an emotional, psychological, and ultimately, a spiritual need. Our minds and hearts become divided in directions other than Christ, creating a schism or split within us. We think we are serving God, but we’re really serving ourselves[11]. Our lives become an effort to follow two opposite and antagonistic courses of action at the same time.
Doublemindedness, or hypocrisy or spiritual schizophrenia is playing both sides of the fence. It is trying to be a different person, according to the benefit you can get out of changing you, so your environment will change for you. It is spiritually schizophrenic![12] Brownworth continues to say – By the time the spiritual schizophrenic gets to work he or she is in full worldly mode. You would never know the Spirit of Christ lives in that body. What a modulation! What a Dr. Jekyll and Mr. Hyde transformation. What a shame on the name of Christ.”
The “double life” has become all too common amongst the leaders of the church today and has been explicatively argued on various platforms to be true in the Kwasizabantu (KSB) church. Many pastors and church leaders or coworkers are upright, pure, and morally sharp when in the public eye, but then behind closed doors, become something altogether different. This truth about the KSB church and KSB community leadership has been revealed by testimonies of victims, by ex-coworkers and leadership revelations and perhaps the most convincing forum the secular legal institutions of which there are ample examples on the terrific ksb-alert[13] website. What is underlined in these uncovering secular legal court cases, official reports and governmental investigations is the fact that KSB leadership, reverends and coworkers dismally failed to live a life of oneness, integrity, and wholeness in the “Lord Jesus Christ” they decreed to follow, hear and proclaim. It is the saddest reality that the founder group of leaders in the KSB cult, those who experienced their 1966 Maphumulo Revival[14], and experienced visions of being in Christ’s physical presence[15], and being ministered to by dead co-workers[16], and those leaders who became their converts and disciples in The Netherlands, France, Germany and Switzerland[17], by and large, have all lived double lives, to the peril of the spiritual faithful flock they had to shepherd.
Jan Willem Mout’s name is to be added to the long list of influential leadership failures at KSB Mission. The revelations about his current sexual misconducts affected many of us very deeply. It tore up the spiritual fellowship in the Netherlands. I, like many others, was fooled and deceived for years until things became too blatant to ignore any longer, revealed in the confessions of members of the various congregations of KSB around the globe. Unlike his current victim and those who knew him personally even better than I did, I will eventually get over it and life will go on…until the next KSB scandal is revealed.
While scandals involving pastors, preachers, church leadership and coworkers make the news every now and then, sexual misconduct among clergy and ministers seems to be a chronic problem within the KSB leadership. But let us not be deceived, sexual misconduct is only the most visible part of the trinity of “sex, money, and power.” This trio can include misuse of ministry funds, abuse of power, misrepresentation, bullying and manipulation of people, spiritual narcissism, and the desire for self-promotion and aggrandizement.[18] And make no mistake, this trio of “sex, money and power” is thoroughly represented in the “hall of fame”[19] of KSB Mission.
How can coworkers at KSB, claiming the title “man of God” or “prayer-mamas”, who appear to be so spiritual and whom God seems to be using to draw people to Himself at KSB, also be deeply involved in willful and intentional perpetual sinning? They preach a Gospel drenched with Bible truths, they counsel the congregants on spiritual living and wield the Sword of Truth to judge, convict and punish the members in the congregations. This is made possible by the widespread practice of living a double life and the pervasiveness of a culture of unaccountability.
The organisational culture at KSB, firmly supported by the hermeneutical misuse of the Bible, revered experiences of the 1966 Maphumulo Revival and near-death experience of the long-standing prophetesses, and manifestations of dead ancestors establishes a religious culture that puts charisma over character anticipating and delivering results above accountability. It is a culture that turns pastors and leaders into untouchable “men of God” and “prophetesses”. In the KSB context, tribal mentality and family ties play a significant role in turning the pastor into the head of the “spiritual tribe”, giving to him a Moses-like “right to exclusive communication with God and to be the voice of God” to the spiritual flock.
Mout, like another current leader at KSB, both been accused of rape, apparently finds their redemption in testifying that no rape occurred but that the sex was consensual. The preacher, the spiritual leader, the “man of God”, the “called one”, “the voice of God”, bellowing purity, holiness and damnation from the pulpit, finds no reason to expect these biblical demands from his own walk with God but blame “Eve” of consensual sex and thus excuse himself by simply claiming forgiveness and reinstatement by the Triune God. If God forgives, they claim, how dare anybody question their right to remain in ministry and live coram Deo?[20] And “Eve”, destroyed by their theology of abuse, must suffer in silence, being denied proper restitution. What utter hypocrisy!
Mout may find redemption in Christ when he is punished for abusing his calling to the office of a “man of God”. Rather than trying to redeem himself by blaming others, writing his own version of Psalm 51, in deep contrition and repentance for his deeds, would bring closure for the many he has offended.
[1] https://cvandaag.nl/102087-om-groningen-eist-zes-jaar-celstraf-voor-jarenlang-seksueel-misbruik-door-voorganger; https://cvandaag.nl/102078-voorganger-jan-willem-m-voor-de-rechter...; https://www.facebook.com/story.php/?story_fbid=999930735476025&id=100063773238966; ksb-alert.com.
[2] https://www.dictionary.com/browse/exploit
[3] Exploitation. First published Thu Dec 20, 2001; Substantive Revision Mon Oct 3, 2022. Stanford Encyclopedia of Philosophy.
[4] Bully Pulpit: Confronting the Problem of Spiritual Abuse in the Church. MJ Kruger. 8 November 2022.
[5] Is It Abuse? A Biblical Guide to Identifying Domestic Abuse and Helping Victims.
[6] Dr Bob Kelleman. Vice President of Strategic Development, Dean of Students, Academic Dean, and Professor of Biblical Counseling at Faith Bible Seminary. Lafayette, Indiana.
[7] Definitions and signs of Spiritual Abuse. Dr Bob Kellemen. 23 June 2024. RPM Ministries. https://rpmministries.org/2024/06/definitions-and-signs-of-spiritual-abuse/.
[8] I am not talking about clinical schizophrenia, but in a spiritual sense, it is doublemindedness. Spiritual schizophrenia as used in this article is not a parallel to the clinical mental illness. It aims to reflect the literal meaning of schizophrenia – a “split mind”.
[9] Do you have Spiritual Schizophrenia? Double mindedness? Dr Sesi Akoto. Lighthouse Network. https://lighthousenetwork.org/2013/02/do-you-have-spiritual-schizophrenia-double-mindedness.
[10] Spiritual Schizophrenia. Paul Tripp. 3 March 2014.
[11] Do you have Spiritual Schizophrenia? Doublemindedness? Dr Sesi Akoto. Lighthouse Network. https://lighthousenetwork.org/2013/02/do-you-have-spiritual-schizophrenia-double-mindedness
[12] Spiritual Schizophrenia. Russel Brownworth. 13 July 2001. Sermon Central. https://www.sermoncentral.com/sermons/spiritual-schizophrenia-russell-brownworth-sermon-on-humility-37782.
[13] https://ksb-alert.com/.
[14] KSB’s theology is built on the Bible and the 1966 Maphumulo Revival. These founder members are currently – Jabulane Dube, Lydia Dube, and the deceased Erlo Stegen, Friedel Stegen, Hilda Dube, Josephina Nzimande
[15] Lydia Dube’s near death experience 1973, and Jabulane Dube’s visions of Jesus Christ behind the KSB choir (2023).
[16] Lydia Dube visited by her dead mother and talking to her as per Lydia Dube’s own testimony during a church service (2023). Hilda Dube, the ancestor, came from the underworld with a message for Lydia Dube and Erlo Stegen.
[17] See the many reports, official investigations and findings, court cases, etc. listed on ksb-alert.com. regarding leadership double standards.
[18] Are we living double lives: Sex, Money, Power and the Gospel. Wissam Nasrallah. 13 May 2021. Arab Baptist Theological Seminary. https://abtslebanon.org/2021/05/13/are-we-living-double-lives-sex-money-power-and-the-gospel/.
[19] A group of individuals in a particular category (such as church leadership in a Mega Church) who have been selected, recognised, revered, as particularly illustrious and worthy.
[20] This phrase literally refers to something that takes place in the presence of, or before the face of, God. To live coram Deo is to live one’s entire life in the presence of God, under the authority of God, to the glory of God. To live in the presence of God is to understand that whatever we are doing and wherever we are doing it, we are acting under the gaze of God. God is omnipresent. There is no place so remote that we can escape His penetrating gaze. To be aware of the presence of God is also to be acutely aware of His sovereignty.