activists. While books and articles promoting the prophetic role of the church have been published, most of these books do not get distributed to citizens where they can initiate dialogue and instigate social transformation.Third, there is limited interaction among the various contributors. We find little evidence of collaboration among scholars who have responded to aspects of the Zimbabwean crisis. In particular, male scholars appear unwilling to embrace reflections by women scholars. This prevents one from attaining a holistic picture of the contribution of theologians and scholars of religion to the resolution of the Zimbabwean crisis. Fourth, the earlier convergence between nationalists and theologians over the land issue made it difficult for the latter to voice their criticism when the government embarked on the fast-track land reform programme. Although they may not have consciously sought to promote Mugabe's rhetoric on land, theologians and scholars of religion came very close to serving the interests of the ruling elite. However, it must be conceded that there have been times when the interests of the ruling elite and academics converged.Fifth, there are no synergies between theologians and scholars of religion in Zimbabwe and those in the diaspora. Following the massive Zimbabwe exodus, many theologians are now operating from diverse contexts, including Southern Africa, North America and Europe. However, there is no platform for the two groups of scholars to interact and exchange ideas. There is a need for scholars in Zimbabwe and in the diaspora to collaborate in efforts to address pertinent issues. Scholars of theology and religious studies can tackle pressing existential issues relating to governance, human rights, HIV, the status of women, children' welfare and others. ConclusionIn this article we have described some of the key areas that confirm that theologians and scholars of religion have addressed the Zimbabwean crisis in a very direct way. Alongside some Church leaders and ecumenical bodies, they drew attention to the deficit in democracy, violence and the deterioration of the citizens' quality of life. Whereas they had called for urgency in addressing the land question, they broke ranks with Mugabe when the fast-track land reform programme gained momentum after 2000. Zimbabwean women theologians were particularly scathing in their analysis of women's vulnerability in the wake of gross injustice and incompetence. Overall, we have highlighted the challenges that scholars of theology and religious studies in Zimbabwe faced when the freedom fighters began to fight against freedom. Works consultedAmanze, J. 2012. The voicelessness of theology and religious studies in contemporary Africa: Who is to blame and what has to be done? Setting the scene. Missionalia 40(3), 189-204. [ Links ]Antonio, EP. 2009. Economic shortage as a theologico-ethical problem in Zimbabwe, in DN Hopkins, DN. & Lewis, M. (ed.), Another world is possible: spiritualities and religions of global darker peoples. London: Equinox. [ Links ]Bakare, S. 1993. My right to land-in the Bible and in Zimbabwe: a theology of the land in Zimbabwe. Harare: Zimbabwe Council of Churches. [ Links ]Banana, CS. 1996. Politics of repression and resistance: face to face with combat theology. Gweru: Mambo Press. [ Links ]Chauke, E.