by Steve | Dec 22, 2021 | Magazine Articles, November/December 2021
The Rev. Rob Renfroe, president of Good News
I do not believe you will find a book in the Bible more relevant to The United Methodist Church than the Epistle of Jude.
Early in his letter Jude writes: “Although I was very eager to write to you about the salvation we share, I felt compelled to write and urge you to contend for the faith that was once for all entrusted to God’s holy people. For certain individuals have secretly slipped in among you. They are ungodly people, who pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord” (verses 3-4).
Jude tells his readers he had intended to send them a letter going into depth about our salvation in Christ. But grave reports about matters in the church have compelled him to write a very different letter. The problem? False teachers in the church are denying Christ and promoting immorality.
What are the characteristics of those leading the church astray?
1. They claimed a wrong source of authority. “Yet in the same way these dreamers also defile the flesh, reject authority, and slander celestial beings” (verse 8, emphasis added). What is the basis for their heretical teaching? Their dreams. Their visions. Their personal experiences that tell them we should embrace a truth that is contrary to what Jesus and the apostles taught.
The false teachers Jude described are similar to false teachers and prophets throughout the ages. They say, “God has told me.” Or “the Holy Spirit has revealed something to me.” What they claim to be their personal revelation now trumps what the Scriptures teach.
In our time the phrase is usually, “The Holy Spirit is doing something new.” And false teachers claim to be privy to this revelation in a way the rest of the church is not. No matter that the Scriptures are clear, and the church has taught the same doctrine for 2000 years, and 95 percent of all Christians around the globe still uphold what the church has taught for millennia. A relatively few, “enlightened” Western Christians in a hedonistic, postmodern culture now believe they alone have been chosen to receive and promote a novel doctrine that supersedes what the Scriptures reveal to be God’s will.
Ask them how they know this is God’s revelation and they have a difficult time responding. They just know it. They feel it. It’s obvious, in their minds, that God is doing a new thing that is pleasing to our culture and anathema to the Bible.
I once asked a respected progressive pastor how he could promote what was contrary to the Bible. He was very frank. He told me, “Rob, the church created the Bible. So, we can re-create the Bible.”
And on what basis? Our feelings, our imaginings, our dreams? A belief that this is what all “good, loving people” would teach as the truth if they were God? For those who taught false doctrines in Jude’s day and for false teachers in our own time, yes, a foundation as flimsy as an individualistic conviction that the Bible cannot be right is sufficient to claim that God is revealing new truth.
2. They possessed a wrong Christology. Past cults have taught that Jesus was not truly divine – they esteem him as a moral teacher, a cultural reformer, or a highly-evolved being who realized his God-consciousness. But they do not believe he was God incarnate.
What does Jude say about the false teachers of his time? “(They) deny Jesus Christ our only Sovereign and Lord” (Jude 4). How exactly they were doing this, we are not told. But in some way, they were diminishing the uniqueness and the Lordship of Jesus. They were making him one of many rather than the One and Only.
Today, what you may hear is “Jesus is my Savior and my way, but there are many ways – all of them valid.” I once asked a UM pastor who was a candidate for bishop if other religious teachers, Buddha and Mohammad, for example, brought the same kind of revelation and truth to their followers that Jesus brings to Christians. Quickly and unashamedly, he responded, “Oh, yes. I tell my students, ‘God is wholesale. Jesus is retail.’” Buddha, Mohammad and Jesus are simply retail outlets for the same wholesale God – just different ways of receiving the same (saving?) truth.
By the way, who were his students? Men and women training to become pastors at the United Methodist seminary where he taught.
A related way the divinity and uniqueness of Jesus is diminished is through implied universalism. This is the belief that everyone will go to heaven and that there is really no need for people to surrender their lives to Jesus Christ as Savior and Lord. The lack of urgency around evangelism in our denomination betrays the unspoken understanding of many that faith in Christ is a good thing for those who want it, but it is not necessary for salvation and eternal life.
I wish I could tell you these understandings of Jesus are uncommon within the UM Church. But the truth is this false teaching has been propagated in our seminaries for decades and it has infected many of those who are now serving as our pastors and preaching in our pulpits.
3. They promote a wrong understanding of morality. They pervert the “grace of our God into a license for immorality” (Jude 4). Wrong beliefs will lead to wrong behavior. Deny the authority of the Scriptures and the full divinity of Christ, and you can be sure that a compromised morality will soon follow.
Throughout the ages, there have been three responses to God’s grace. One is legalism – those who sin cannot remain in fellowship with the body of Christ. Another is license (what the false teachers in Jude’s letter were and many in our own time are embracing) – because of grace we are free to live as we desire. God will accept us and affirm whatever behavior we believe is right for us. The third response is liberty – through the work of the Spirit, we become free from the power of sin and begin to live a new life.
True freedom is not the right or the ability to do whatever we desire. True freedom is the power to do whatever we should, including dying to the base desires of the flesh and living a life that pleases God.
Jude told his readers and I tell you: The truth is under siege. It’s being undermined by some in the church. By teachers in the church. And the charge for us is the same that Jude gave to his readers “Contend for the faith once and for all entrusted to the saints” (Jude 3).
The United Methodist Church is divided on the most basic beliefs any church can face. Do we follow the Scriptures? Do we confess Jesus as Savior and Lord, the only begotten Son of God? Do we believe grace leads to license or liberty?
We orthodox Wesleyan Methodists are to know the truth; promote the truth; and, where it is under attack, contend for the truth. For it is the truth that will set us free.
by Steve | Sep 20, 2021 | Magazine, Magazine Articles, September/October 2021
By B.J. Funk –
Maybe some of you remember the Andy Griffith show, and if so, you likely remember Otis. Otis had a drinking problem, and whenever he had too much, he came to the Sheriff’s office, went into one of the two cells and slept it off. In fact, he came so often that he knew where the key was. Andy allowed Otis to unlock one of the cells anytime he needed and go on in, even if Andy wasn’t there.
One day, a letter came to the sheriff’s office addressed to Otis. Barney was incredulous! “Andy, why is Otis’ sister-in-law writing him here? This is not Otis’ address!” The two officers woke Otis and questioned him. The letter stated that she and his brother were coming to Mayberry to visit Otis and his wife – that very day!
Otis confessed. One time, when Andy and Barney were out of the office, Otis took a sheet of paper from Andy’s desk and wrote his brother. In the letter, Otis led his brother to think that Otis was now a deputy, working for Sheriff Taylor. Barney was furious! But Andy listened as Otis explained his reasoning.
Otis answered sheepishly, “I know it wasn’t right for me to do that, Andy, but I don’t know, I’ve always been the black sheep of the family, and it just felt good to change colors.” Otis’ answer seemed to melt the heart of the kind-hearted sheriff.
Maybe you’ve felt like the black sheep before. At home. At your work or place of business. Everyone else seems to have their act altogether, with their bright, happy colors dancing a joyous jig of self-confidence. Being known as the black sheep places a barbed wire fence around your every effort, immediately canceling any good in you as its piercingly sharp edges cut into your skin.
It’s no fun to live under the heavy dark cloak of sin. Or rejection. Or hidden pain. Or low self-confidence. But, how do we change our colors?
Andy decided to make Otis a deputy for the day – for just one day – the day Otis’ brother would be there. Barney didn’t think Otis should be a deputy, and he came right back at Andy with his strong words of judgment. “Now Andy, you shouldn’t do that!” Barney gave his reasons why Otis should not be made a deputy. He said, “Otis is careless, unreliable, and irresponsible!” To which Andy smiles and responds, “I’m gonna make him a deputy.”
Hear the whine in Barney’s voice. “You’re making the town drunk into a deputy!” In this particular episode, Barney represents the law and Andy represents grace.
In a stern warning about the dangerous way they are currently living, James makes this curious, seemingly out-of-place statement about God: “He gives more grace” (James 4:6). Romans puts an exclamation mark on this thought with “… but where sin increased, grace abounded all the more” (Romans 5:20).
That’s such a strong statement that we want to question if those lines even belong in the Bible. Could it really be true that the God who created you, loved you, and redeemed you will actually measure out his grace gifts to you in proportion to your sins? The more you sin, the more grace he gives? Unbelievable. Only a God like ours.
Listen to Satan’s strong words about your life and mine: He is self-centered, pleasure-seeking, self-indulgent, quarrelsome, spiritually unfaithful, and worldly. You can’t make him a Deputy! That’s us in our dark colors.
Then hear the voice of grace, softly whispering his belief in you: He may be all that, but I’m gonna make him a deputy anyway.
Climb into Otis’ jail cell with him. Wash his feet. Give him clean clothes. Paint his cell in stripes of soothing green and vibrant yellow. Trickle unconditional love in every empty space. Examine Chrysalis Otis as he pushes out the old, spreads his wings, and flies, brilliant splashes of red and purple dancing on his wings.
Watch the Barneys of our world standing on an exalted platform, looking down their noses with disbelief that anything so tainted could become anything so beautiful. But it can. It does. It did. Otis changed colors. You can too.
BJ. Funk is Good News’ long-time devotional columnist and author of It’s A Good Day for Grace.
by Steve | Sep 14, 2021 | Magazine, Magazine Articles, September/October 2021
By Max Wilkins –
As The United Methodist Church moves ever closer to the seemingly inevitable adoption of the Protocol for separation and the establishment of the Global Methodist Church (GMC), those of us who remain committed to traditional understandings and expressions of Methodism owe a huge debt of gratitude to the international members of United Methodism outside the United States, particularly in Africa and Asia.
Indeed, were it not for the faithful witness of United Methodist General Conference delegates from what some analysts refer to as the Global South, the UM Church would have long since slid deeper into decline. Yet these vital, traditional, biblically sound Methodist communities did not emerge spontaneously. They are the fruit of thousands of faithful Methodist missionaries of the last 150 years who diligently labored to bring the Christian faith and a Wesleyan witness to their lands.
The missionary movement in Africa has been the focus of great criticism over the last several decades. And much of that criticism is well deserved. The deep ties to colonialism and colonialist practices were both regrettable and deplorable. The melding of the Golden Rule into the reality that “the one who owns the gold makes the rules” was always a perversion of the gospel message and an abuse of power. And many mistakes were made with the best of intentions by men and women who were ill-trained and ill-equipped for cross-cultural work, and often left to their own devices to figure it all out.
While it is important to acknowledge this situation, and to recognize that most of these issues have been successfully addressed in positive ways in the last several decades, it would be an injustice to the sacrifice and dedication of thousands of hard-working sincere missionaries to overlook the value of the work and the fruit of their labors.
The growth of the Christian faith in Africa since 1900 has been nothing short of miraculous. Never before in the 2000-year history of the Church have we witnessed an expansion of this magnitude. In 1900 there were fewer than 9 million Christians on the entire continent of Africa. Methodists on the continent numbered in the thousands. In 2020 the numbers are astounding.
The most recent statistics of the World Methodist Council report the number of Africans professing membership in Methodist movements to be approaching 15 million. Much of that growth is in independent Methodist churches on the continent. For instance, the Methodist Church of Ghana has grown between 40,000 and 50,000 new believers every year for the last decade. Ghana has a population almost equivalent to that of Texas. While it is often said that everything is bigger in Texas, when it comes to explosive church growth, Ghana outshines the Lone Star State.
The growth of United Methodist movements on the continent has been equally impressive. Official statistics show the UM Church in Africa is 5.7 million believers. That amazing growth has taken place alongside the decades long decline in UM Church membership in the United States. Most importantly these UM Church members in continental Africa are almost entirely traditionalist, orthodox, and biblically based in their theology and practice. And much of the leadership of these churches will readily acknowledge that both the growth and the theological integrity of the church in Africa is directly related to the witness and the legacy of those early Methodist missionaries.
Having acknowledged all of that, it is also important to understand that the world has changed dramatically, and the mission has changed along with it. We have moved inexorably over the last three or four decades from a “west to the rest” concept of missions to a “from everywhere to everywhere” practice.
Increasingly the Global South is becoming the heartbeat of mission sending. “The West” has become one of the largest missionary receiving areas of the world. This much-needed change has not been enthusiastically embraced by all corners of the church, however. From the insulting and dismissive comments directed at African General Conference delegates by North American leaders, to the continuing efforts to minimize Global South theological and ecclesiastical voices, and even the growing manipulation of the financial advantages of the U.S. and European churches as a means of coercing cooperation with progressive agendas, there continue to be challenges for some corners of our church to take these Global South leaders seriously. Some correctives are needed. Thankfully, I believe the emerging Global Methodist Church will provide a couple of these correctives.
First, the new denomination will be, from day one, a majority world dominated denomination. And that is by design. It is a near certainty that a substantial percentage of the Global South churches that make up the UM Church currently will ultimately unite with the new Methodist denomination. There are also a number of independent Methodist movements in Latin America and Africa who have begun conversation about aligning with the GMC.
From the moment of its founding conference, the GMC may have far more members from the Global South than from the U.S. And even though I fully expect the GMC to grow rapidly in the U.S. once it is launched, there is no reason to assume that the geometric growth of the church in the Global South will slow any time soon. Thus, it is both inevitable and exciting to consider that the strong voices of teaching and leadership that are helping the church to grow faithfully in the Global South will become leading and respected voices in the new denomination. That will be a huge treasure to the GMC.
Second, I have believed for some time that the time has come for those of us who are leaders in the North American church to lower our voices, at least a bit, and to begin to elevate and promote the voices of Global South church leaders. It is important for books and resources from these women and men to be available throughout the church. Our conferences should regularly feature preaching, teaching, and leadership from these women and men.
I remain grateful that leadership from both the Wesleyan Covenant Association and the emerging GMC have been intentional about seeking and giving voice and decision-making power to many of these very voices. In much the same way that the leadership of African bishops was critical to those who fled the Episcopal Church to form the Anglican Church in North America and other Anglican expressions, it will be essential to those forming the GMC to look to our Global South sisters and brothers for wisdom, counsel, and leadership.
For years, Good News magazine has utilized TMS Global to write its missions column in each issue. We are grateful to have had this opportunity to share our witness and our voice. But we are also extremely excited to announce that with the full enthusiastic blessings of Good News’ editorial leadership we will be using our column in each issue for the foreseeable future to platform some important voices from the Global South.
As we race toward a new day for Methodism, both in the U.S. and globally, we believe that we will all be blessed by the individual and collective wisdom they will bring. I hope you will all look forward to these contributions. May the Lord continue to bless the growth of the Church in Africa, in Latin America, and in Asia. And may that sweet revival spirit make its way back here to the U.S. Lord, hear our prayer.
Max Wilkins is the president and CEO of TMS Global. He is the author of Focusing My Gaze: Beholding the Upward, Inward, Outward Mission of Jesus. To learn more, visit seedbed.com/focusingmygaze and TMS-global.org.
by Steve | Sep 7, 2021 | In the News, Magazine, Magazine Articles, September/October 2021
The Rev. Rob Renfroe, president of Good News
By Rob Renfroe –
Not long ago I spoke via Zoom to the Zimbabwe General Conference delegation. They have asked several persons representing all theological views to talk to them about the future of the United Methodist Church. The man who spoke before I did would classify himself as a “centrist” with progressive leanings. He’s a genuinely good man and has been a good-faith partner in working for the separation that we desperately need. I respect him, his thinking, and his sincerity.
He was asked by one delegate, “What position will traditionalists hold if they do not join the Global Methodist Church but remain in the Post-Separation United Methodist Church (PSUMC)? How will they be treated?”
His answer was, “I cannot imagine a United Methodist Church without traditionalists being respected and put in places of leadership.”
That has been the line we’ve heard from most centrists and many progressives. Nothing will really change. There’s room in the big tent that is the United Methodist Church for all people and all opinions. There’s no real reason for people of good will to separate. And once the hard-core Bible traditionalists (the people that Good News represents) leave, the beliefs of reasonable traditionalists will be honored; and the PSUMC will be one happy, live-and-let-live family.
Again, I believe the man I described above and some others like him are sincere in their views. And I believe they are absolutely mistaken.
We have recently seen a rash of pastors removed from their pulpits by centrist/progressive bishops without consulting with the pastor or their churches – even though the Book of Discipline says they must consult. This has occurred in three different jurisdictions with three different bishops. Why? Because these pastors have made it clear they are traditionalists who support the coming Global Methodist Church.
Already, there have been several annual conferences where “centrist” and “progressive” bishops have removed traditionalist district superintendents and replaced them with others who share the bishop’s nontraditional beliefs. There is now no one close to these bishops who understands or represents traditionalists.
Many annual conferences have gone on record that they will disregard the Book of Discipline’s prohibitions of same-sex marriage and the ordination of practicing gay persons. They are presently ordaining practicing gay persons. Just recently a district in the Illinois Great Rivers Conference certified an openly gay person who performs in drag, Isaac Simmons, as a candidate for ministry. (Certification is the first step in a years-long process toward ordination.) Simmons recently preached at the church where he serves in Bloomington in his drag persona “Miss Penny Cost.” On a YouTube video Miss Penny Cost prays to Mary and refers to God as “Our Lover who art in heaven.” Drag Queen persona aside, a district committee in Illinois Great Rivers felt comfortable recommending for UM ministry a person whose theology cannot possibly be reconciled with authentic Wesleyanism.
Near the time of his crucifixion, Jesus said, “For if people do these things when the tree is green, what will happen when it is dry?” (Luke 23:31). It’s not an easy passage to understand, but the general meaning is that if people will do wrong when there is some kind of restraining influence present, what will they do when that presence is gone?
Up until this time, we traditionalists have been the restraint that has kept progressives from doing all they desire in remaking the UM Church. And still they have mistreated pastors and churches who hold traditional beliefs, embraced a progressive sexual ethic, and walked away from Wesleyan theology. When many of us, if not most of us leave, what will they do and how far will they go in the future?
It’s not hard to imagine because we have worked against their agenda at every General Conference since 1972. Once we leave, UM boards and agencies will likely again become partner organizations with the Religious Coalition for Reproductive Choice, which supports any abortion at any point for any reason. The church is likely to vote to condemn and divest from Israel, the only democracy in the Middle East, as has been proposed time and time again at recent General Conferences. When we are gone, every annual conference will celebrate same-sex marriage and LGBTQ ordination. In fact, there may come an immediate push to redefine marriage, so that it includes more than two persons. In a recent sermon a “centrist” leader said that the vision for the PSUMC will include the affirmation of “trans folks, bi folks, kink folks, poly folk, gender fluid folk and others.” Just to be clear, “poly folk” is a reference to persons who are simultaneously in relationships with several sexual partners. At General Conference 2019, nearly 40 percent of the delegates voted for the Simple Plan, which removed the prohibition against clergy being unfaithful in marriage as a chargeable offense. When traditionalists leave, that 40 percent will probably be at least 60 percent of the PSUMC.
Pastors who do not want to disrupt their churches will tell their people that nothing much will change after the separation. With traditionalists out of the picture, they envision a golden age of peace and understanding will break out within the PSUMC and everyone will be welcome.
But if centrists and progressives do these things when the tree is green, what will happen when it is dry? Embracing the LGBTQ agenda is a justice issue for them. As we have seen in The Episcopal Church, what starts out as permitted soon becomes encouraged and eventually becomes mandatory. “Centrist” pastors will tell their congregations that nothing will change. They may even believe that. But everything will change. There is no energy behind the centrist movement any longer. Those who now dominate meetings held by those with nontraditional beliefs are not the centrists but the progressives. Progressive, woke young clergy do not look up to, and will not be deterred by, middle-aged, primarily white centrists who believe in justice by half-measures. And the progressives will win the day.
Eventually, one can foresee the PSUMC becoming a thoroughly progressive denomination that will not allow for freedom of conscience or practice. And the old centrist guard will not be able to stop the march towards a church that is devoid of traditional beliefs and practices.
It is not surprising that centrist leaders cannot see where the PSUMC is headed. They haven’t wanted to see where the church has been headed for the past 20 years – even though we told them that separation was coming. Consequently, we had to go through several destructive General Conferences and many people have been deeply and unnecessarily hurt, waiting for these leaders to grasp the inevitable. If some in the church now want to trust what these same leaders say they see for the future of the PSUMC after we’re gone – mutual respect, traditionalists being placed in positions of influence and authority, local churches enjoying a real measure of autonomy – they are free to do so. They are also free to take the words of Jesus seriously. “For if people do these things when the tree is green, what will happen when it is dry?”
by Steve | Sep 7, 2021 | Magazine, Magazine Articles, September/October 2021
The Rev. Annamore Kahlari walks home from the Nemanje United Methodist Church, one of five congregations she serves near Makoni Buhera, Zimbabwe. The church is about 15 miles from her home. Photo by Chenayi Kumuterera, UM News.
By Chenayi Kumuterera (UM News) –
Every Sunday, the Rev. Annamore Kahlari awakens before sunrise to pack a bag for her long walk. She is the pastor in charge of Zimbabwe’s Chikore Circuit, Makoni Buhera District.
She journeys about 15 miles each way, carrying a satchel containing a Bible, hymnbook, and bottle of water. Her destination is not just one local church, but five.
Chikore Circuit includes Chikore, where the parsonage is located, Nemanje, Chitsiwa, Manyere and Nyamazira United Methodist churches. “I feel renewed each day,” Kahlari said, “as I walk from local church to local church, conducting my door-to-door visitation to the elderly members and their grandchildren.
“The weather is very hot, especially in summertime, and very cold in winter season; moreover, we do not have electricity,” she continued. Only one of the churches, Chikore, has an actual sanctuary. At the other four churches, the congregation gathers outdoors for worship.
“Rev. Kahlari is such a strong woman of God,” said Sekuru Edward Haparimwe of Nemanje United Methodist Church. Along with visiting members, she conducts funerals and provides counseling. “This pastor is always there for us,” he added, “despite the distance she walks alone or sometimes accompanied by her lay leaders or a pastor-parish committee member.”
Mbuya Loveness Chikotora, 82, described Kahlari as a visionary and loving pastor. “Since the COVID-19 lockdown, Rev. Kahlari has been there for us,” Chikotora said. “She schedules quality time to be with us, the old-aged members in the circuit, teaching, counseling and praying with us.”
Transportation is an ongoing challenge, Kahlari said, noting that travel can take five to six hours each way. “I have a motorbike in my circuit,” Kahlari said, “but I cannot use it because of the terrain of the road, and I have a leg problem.”
The Rev. Diana Matikiti, Makoni Buhera District superintendent, understands. Without a reliable terrain vehicle, she said, the district office also faces a transportation crisis. “Geographically,” Matikiti said, “the district I am superintending is the biggest in Zimbabwe East Annual Conference, which is composed of 29 circuits that are very rural.”
“Chikore Circuit is an agro-based community, living by farming,” Kahlari noted. “Ninety percent of my members are old-aged, who are prayerful, lovely (and) committed to church business.”
She is pleased that the churches are thriving, with an average Sunday worship attendance of 40 adults and 15 children.
“Our pastor is amazing,” commented local lay leader Kasirai Toronga. “Our pastor has taught us to give, which has (encouraged) the Manyere local church to be hardworking.”
On the donated “Munda Wa Tenzi,” which means “God’s land,” the congregation raises crops to help support the church.
Photo: Shutterstock
“Every year,” Toronga said, “we harvest one to two tons of groundnuts (peanuts), and we use the money to buy building materials.”
Before the pandemic, the congregation worshiped in a school classroom. Now, however, “we are no longer using these premises,” Toronga explained. Members struggle through summer heat, winter chill and rain.
“Our pastor always encourages us to support the church and build our own sanctuary,” Toronga said. “So far, we do not have an income-generating project, but if funds permit, we would like to engage as a church in a poultry project and maximize farming in Munda Wa Tenzi.”
Jonathan Gwete, 81, chairs the circuit’s pastor-parish committee. “Recently,” he said, “Rev. Kahlari’s retirement home was destroyed, and building material worth $3,000 (U.S.) was stolen.
“Despite these hard times, our pastor does her work as usual and even taught us to pray always amid all.”
Chenayi Kumuterera is a communicator in Zimbabwe. Distributed by UM News.
by Steve | Sep 2, 2021 | Magazine, Magazine Articles, September/October 2021
Loice Namatai Chinyerere (left) and Taziwa Brian Mbwizhu sing during the launch of their album at 7 Arts Avondale, a music venue in Harare, Zimbabwe. Photo by Kudzai Chingwe, UM News.
By Kudzai Chingwe –
In Psalm 40:3, David praises God, who “put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the Lord.” Like the Psalmist, three Zimbabweans – a child and two young adults with United Methodist roots – use their musical gifts to praise God and to share their faith.
One is Loice Namatai Chinyerere, 25, of Mabvuku United Methodist Church. Born into a clergy family, Namatai uses her melodious gospel voice to tell others about God. “Since 2014,” she said, “I have taken music as part of my life. I am complementing my parents’ ministries by taking gospel music to another level. Through my music, I have been accorded the ambassadorial status by Kubatana.net, a community organization.”
Although she earned a Bachelor of Technology degree in computer science from Harare Institute of Technology, Namatai’s passion pushed her into music. “All this started when I joined the Inner Praise Team of the UM Church,” she said.
In 2016, she began recording her music. “Taziwa Brian Mbwizhu helped me a lot,” she said. “We launched a duet 8-track album, ‘Munoera,’ in 2019, and the financial support was from Denias Zaranyika, a member of the UM Church.”
She said that her objective is “to win souls to Christ through music, and that people be healed, delivered, and uplifted.”
Darlington Marara, Namatai’s music manager, said, “Her music soothes the heart. It gives people hope. I have personally witnessed people getting delivered and giving testimonies about her music. It brings you closer to God.”
Muriwangu Chinyerere, Namatai’s brother, said, “Namatai has chosen to serve full time in the gospel music industry and aims to win many souls to Christ. She started her music career in the UMC, and it was well received. Now it has extended to other denominations and various walks of life. She is very dedicated to music because she genuinely believes in what she sings and in evangelizing through music for the transformation of the world.”
Financing her projects is expensive and challenging. “It costs a lot to produce a song, a video, and to host album launches. In addition, there are few female artists to act as mentors and advisors to upcoming female musicians,” Muriwangu said.
She grew up in a family full of singers who love to sing. The Rev. Brian Chinyerere, Namatai’s father said, “As parents, we did our best to instill life values at an early age. Namatai had church exposure and loved to sing hymns from her tender age. She is committed, strives to accomplish any goals that she sets and is confident. She changes the tone of the church service.”
Taziwa Brian Mbwizhu, 27, who recorded with Namatai, is another upcoming gospel musician. He was inspired to sing at age 9, and at 13, he joined a church choir. “At secondary,” he said, “I formed a vibrant music group, and thereafter, I pursued my music career. I started recording Namatai’s music and then decided to have a collaboration with her, which was a success.” Then Taziwa recorded two albums, “Sezvandiri” and “Musamuramba,” with financial support from Zaranyika.
“Music is incarnated in my blood,” he said. “I feel what I play. I live and breathe music. My vision is to raise other youth with talent and build a music empire in the church,” Taziwa said.
Eight years old. The son of two music teachers, Chashe Chokera, 8, of Chisipiti United Methodist Church did his first Associated Board of the Royal Schools of Music, a London-based examining committee for graded music, at age 5.
Winnie Chokera, Chashe’s mother, said, “At 5, he did grade-1 singing. At 6, he did grade-1 music theory and passed with merit, and at 7, he did grade-1 piano and passed with a distinction.” Chashe plays many instruments: marimba, mbira, piano, and ngoma (drums), and he sings.
“The exposure that he gained from international music tours contributed immensely to nurture his talent,” Winnie Chokera said. “This is in addition to his exposure to music from us.” School music teacher Theresa Covini, said, “Chashe has natural musical talent that he has displayed from this tender age, which is sweet music to every teacher. His discipline and willingness to learn makes him a pleasure to teach.”
“Chashe is incredibly talented,” added Kallah Trewartha, his grade-3 academic class teacher at Springvale House. “He is a well-mannered, polite, and very kind young boy. He has an amazing future ahead of him. I think the Lord has great plans for Chashe.”
The Rev. Daniel Mutidzawanda, the church’s pastor in charge, said, “Chashe is very active in children’s ministry in our church. He is committed and dedicated to the ministry of music. He plays keyboard during church service. He is a humble young boy, and we are proud of him. He has a lot of potential to grow his music talent to great heights.”
“I thank God, who gave me the musical talent,” Chashe said.
Kudzai Chingwe is a communicator for the Zimbabwe East Conference. Distributed by United Methodist News.
