The aim of this study was to investigate the causes of E. coli contamination of Cheddar cheese through the application of Hazard Analysis Critical Control Points (HACCP) principles. Cheese samples were analyzed for E. coli and coliforms after production, during the validation stage, as well as at the verification stage. Average E. coli and coliform counts were analyzed statistically using the t-test. Results showed that after the implementation of the corrective measures there was a decrease in E. coli and coliform counts at the 5% level of significance. Results presented in this study also show that manufacturing Cheddar cheese whole observing high standards of hygiene improves the reduces E. coli and coliform contamination of the product, even though the problem is not completely eliminated.

The birth and rapid growth of new religious movements in Zimbabwe is a marked phenomenon in the history of Christianity in Africa. Ever since the Reformation that split the Western Church in the 16th century, a number of efforts have since been made by various new religious movements to try and foster ecumenism amongst the deeply divided ecclesiastical communities. Whilst great strides have since been made in critical areas such as common witnessing, inter-religious dialogue, common prayers, mixed marriages, ecumenism in faculties of theology, among other areas, one key element of ecumenism, namely, the common celebration of the Eucharist has always remained very remote and a no go area. To a greater extent, the Roman Catholic authorities in particular have been accused of dragging their feet or taking a ‘distant and detached’ approach to the same practice.1 This current article specifically examines the Light of Life Christian Group’s (llcg) vision of ecumenism, particularly its practice of Eucharistic intercommunion that dates back to the early 1970s. The main argument developed in this article is that, whilst llcg may stand in sharp opposition to the traditional Christian (particularly Catholic) view with regard to sharing the Eucharist with non-Catholics and norms governing the formation of public associations, it has made a breakthrough in the realization of the highest goal of ecumenism. To a greater extent, it has also succeeded in uniting the various denominations that for centuries had been separated by doctrine, history and practice. The article also argues that whilst llcg’s breakthrough is of pinnacle importance in the history of Christianity in Zimbabwe in particular, it is also unique in the sense that, instead of starting from above, from popes and bishops as is always expected and canonically constituted, the breakthrough has started from below.

This article examines the impact and implications of the Light of Life Christian Group’s new theology of the Inner Church (Inner Circle) in southern Africa. The new religious movement’s theology of the Inner Church shall be examined particularly in the light of Zimbabwe’s heavily polarised Christian landscape. The Light of Life Christian Group (LLCG) is a new religious movement in Zimbabwe that is composed largely of members from mainline churches such as the Roman Catholic, Anglican, Salvation Army, Methodist, Baptist and Lutheran, among others. Fundamentally, the movement clings resolutely to the belief that the Inner Church or Inner Circle is the only true church and there is no other. For them, being a member of the Inner Church/Inner Circle implies Christ consciousness. It implies being perfect, as the heavenly Father is perfect. Thus, the movement roundly downplays and rejects the outward forums of religion and underlines that members of the Inner Church are the true disciples and representatives of Christ on earth, regardless of their ethnic or denominational backgrounds. The main argument developed in this article is that, even though the LLCG as a new branch on Zimbabwe’s ecumenical tree is currently under constant scrutiny and perpetual stigmatisation, particularly from the Catholic and Anglican Churches (among others), the ecumenically composed movement suggests and advances a theology that is tailor made to minimise denominational parochialism and prevents churches from monopolising God, whose intricate and multifaceted nature is present in all religions, cultures and denominations ad infinitum.

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After more than two thousand years of Christianity in Africa, the dynamics and dialectics of African Christianity today exhibit a Christianity that is visibly active, vigorous and healthy. As underlined byBaur(2009), on the African Christian landscape, large numbers enthusiastically come together for liturgy. Men and women devoutly serve in a number of denominational and interdenominational ministries that build up both church and community. However, inculturation of the Eucharistic celebration in Africa today has been constantly and repeatedly criticized for failing to reflect the true African value of commensality, with its notion of inclusivity(Tinarwo 2018). For over a century of Christianity in Zimbabwe, some drivers of key Christian denominations and ecumenical movements seem to have comfortably settled on Eucharistic discrimination and selectivity whilst ecumenical debates and discussions have also skirted on the urgency of Eucharistic inclusivity and compatibility within the Christian family.Following the same trajectory, Amadi (2008:46)thus observed and concluded that one of the challenges to the local church [Christian Church] is to organise the celebration of the Eucharist to take place in the form of an African family, where the meal is central and where each person's presence is needed and felt. As if to confirm Amadi's observation and conclusion, in 2017, the author was privileged to attend the funeral of a high profile Catholic cleric together with his two Anglican long-time friends. The Requiem Mass was well attended by scores of Christians from other denominations throughout Zimbabwe's ten provinces. The priest who shared the word of God spoke so highly about the deceased as a man of unconditional love, a man of peace who always crossed denominational boundaries in search of Christian unity and the common good. As the liturgy of the Mass unfolded, there was consecration of the gifts (bread and wine) and the Lord's Prayer (Our Father) in which the ecumenically composed congregation confidently addressed God as their One and Only FATHER. The prayer of the Our Father was then followed by the rite/sign of peace that in the author's view fundamentally underlined the need for congregants to reconcile, forgive and be forgiven before they could approach the blessed Altar. Ironically, when most of the congregants, particularly from some mainstream denominations expected to join their fellow Catholics and ecumenically share the Eucharist on that memorable occasion that was tailored to the deceased's unique personality, an announcement was, however, made that Holy Communion was to be received only by those in full communion with the Roman Catholic Church. The announcement was not well received by the ecumenically composed congregation as it dented and damaged the message of Christian unity that had just been preached. Over and above, the announcement almost dried up the sap of the visibly prevailing ecumenical spirit. On that particular occasion, the author did receive Holy Communion but his two long-time A...