**2. Elaboration of the Problem**

Conflict is not limited to the prophets, but has escalated to include the media, judiciary system, politicians, and the general populace. The attitudes of citizens toward foreign prophets are clear from a petition with almost 5900 signatories quoted by Sain (2018): "As the citizens of South Africa we stand together in one voice requesting our governmen<sup>t</sup> to please close down all these foreign prophetic churches based in South Africa with immediate e ffect to avoid more victimisation of our citizens, whether sexually, financially, emotionally or otherwise, in the name of miracles. We request that our governmen<sup>t</sup> regulate our churches, and monitor and evaluate their activities."

The reasons given for demanding that foreign prophetic churches are closed down is based on a rather simplistic understanding of the problems related to religion in postcolonial states. This is because even some local prophetic movements are involved in problematic practices, as Sain (2018) explains, practices which, naturally, also pose a threat to humanity. For example, the Seven Angels Ministry is a local ministry that has been involved in armed robbery, constitutional delinquency, and financial misappropriation (Dube 2019). Prophet Mnguni of End Times Disciples Ministries in Soshanguve, Pretoria, is well known for his act of feeding his followers snakes—which, he claims, turns into chocolate (Makhudu 2018). Furthermore, Prophet Light Monyeki of Grace Living Hope Ministries, also in Soshanguve, claims to have received a shocking revelation from Prophet Monyeki: drinking rat poison mixed with water is an act of "the power of God" (Makhudu 2018). The list of examples of both local and foreign prophets who have been caught on the wrong side of the law is endless. Nevertheless, the foreign prophets are victims of partial democracy—though the article does not say their acts of criminality are justified. My point is that crimes relating to prophetic acts are not limited to nationality, or race, but that all humanity is susceptible to crime, and that justice must be served to all, and not selectively.

Close consideration of the conflict between local and foreign prophets described above led me to realise that the prophetic movement in South Africa is marred by violence (Ndabeni 2017; Evans 2018; Sun Reporter 2019). However, as noted by Sithole (2014, p. viii), this violence is not visible, but is hidden, and those who are affected by it seem to be incapacitated and unable to see, name, describe, or explain it. The violence is institutionalised, naturalised, and normalised in everyday existence. Therefore, Ndlovu-Gatsheni (2013a) warns Africans by saying, "What Africans must be vigilant against is the trap of ending up normalizing and universalizing coloniality as a natural state of the world. It must be unmasked, resisted and destroyed because it produced a world order that can only be sustained through a combination of violence, deceit, hypocrisy and lies."

In light of this tension between local prophets, citizens, and politicians, on the one hand, and foreign prophets, on the other, there is need for religious leaders who support social justice to be harbingers of peace and, to achieve peace, their narratives and praxis should entail and foster the feasibility of coexistence and peaceful resolution of differences. To achieve this goal, the article, that a rereading, in a decoloniality sense, of the story of David and Jonathan in the context of conflict can serve as terrain that can be pursued to mitigate trajectories and ambivalence between and among local and foreign prophets in South Africa, could contribute to the construction of sustainable peace. While the task may appear difficult, especially in the context of conflict, it is doable, desirable, and inevitable. Sithole (2014) is of the view that there is a need to keep on thinking, even to the point of exhaustion, to avoid coloniality of mind, conflict and dehumanisation of anyone in society.

The following section discusses the theory underpinning this article, which is decoloniality.
