By Kundai Marunya
IN recent developments, 12 senior pastors from the United Methodist Church (UMC) in Zimbabwe have resigned in protest against the church’s revised stance on homosexuality. Three more are on the verge of tendering their resignations, while others are still considering joining the bandwagon. This decision follows the UMC’s General Conference — the international decision-making body of the church — where leadership voted to remove language that previously deemed homosexuality ‘incompatible with Christian teaching’ and permitted the ordination of self-avowed practising homosexuals.
The Zimbabwean delegation opposed this vote, leading to significant dissent not only within the local congregation but also within the church’s African contingents. This incident underscores a broader concern regarding the influence of Western ideologies on African cultural and religious institutions. UMC traces its origins to the Methodist movement founded by John Wesley in 18th century England. Wesley emphasised personal holiness, social justice and an organised system of small group meetings.
The movement spread to America, where it grew rapidly and formally became the Methodist Episcopal Church in 1784. Over time, various Methodist denominations merged, leading to the formation of the United Methodist Church in 1968 through the union of the Methodist Church and the Evangelical United Brethren Church. Methodism came to Zimbabwe (then Southern Rhodesia) in the late 19th century, with Methodist Episcopal Church missionaries arriving in 1896. They established their first mission station at Old Umtali (now Mutare). Like other missionary groups, the UMC played a significant role in shaping colonial society by providing education and healthcare while also reinforcing colonial structures. Mission schools trained Africans for clerical and teaching roles but often operated within the constraints of colonial rule, promoting Christian values while limiting political resistance. However, over time, the UMC fell prey to the law of unintended consequences — it became a hotbed of African nationalism.
It trained future leaders who later played roles in Zimbabwe’s struggle for independence. Some African leaders who benefitted from the UMC education system include Maurice Nyagumbo and Herbert Chitepo who attended Hartzell High School; Edgar Tekere who studied at Nyadire Mission School; Ndabaningi Sithole and Zimbabwe’s first Chief Justice Enoch Dumbutshena who were educated at Old Umtali Mission School. It is the same church which had Bishop Abel Tendekayi Muzorewa as its leader from 1968-1991 (Rhodesia Annual Conference/Zimbabwe Annual Conference).
UMC also boasts some of the biggest medical hospitals in the county, including Nyadire and Mutambara mission hospitals. The Church, which was complacent in a discriminatory colonial system while being led by people with a tainted history such as that of Bishop Muzorewa, is now embroiled in yet another questionable practice. At the centre of UMC’s questionable moral practices is also a complacent clergy sticking with the tainted church for financial gain. “We think that most of the pastors who have remained in the United Methodist are not in agreement with the stance of the church,” said Reverend Forbes Matonga, one of the pastors who left UMC. no option but to accept the practice. Zimbabwe has maintained a strong stance against homosexuality.
Though the presidium often denounces the practice, the country is yet to come up with strong laws that punish homosexuality. On the continent, Uganda stands a beacon of hope in the fight “The majority of the pastors are dependent on the system. They live in church-owned houses, their salaries come from the church and some of them, their children have scholarships from the same church; therefore they cannot stand and oppose the Church which giving them those good things.” Rev Matonga said it took a lot of courage to stand up to a system well-crafted to silence dissent. “As we speak, all the 12 who moved out of the United Methodist system and those following have to move out of church pastorages and they cease to use any church facility forthwith. Their salaries, including salaries of the month in which they had worked, have ceased,” he explained. “So it takes great courage and commitment and faith for those who came out to do so.”
Homosexuality has of late been at the centre of a Western ideological push in Africa and Asia. Packaged as a human right, with failure in its acceptance being widely regarded as a major rights violation that warrants punishment in form of withholding aid, and even sanctions in some instances, some countries like South Africa have had against homosexuality, with a strict law that outrightly banishes the practice. The penalty for identifying as gay is life imprisonment.
Homosexuality, together with a push for family planning, is largely seen as a ploy to decimate Africa’s population as Europeans continue their intended conquest of the continent under the guise of globalisation. Homosexuality and family planning makes sure Africa fails to reproduce, further reducing their already low population. To develop, a people need a workforce which can be drawn from its people. Globalisation has often been accompanied by an imposition of Western values, leading to the erosion of traditional African cultures. African societies, historically rich in communal values and extended family systems, have experienced significant shifts due to this cultural infiltration. Practices and beliefs that were once foreign, such as the acceptance of homosexuality, are being introduced and sometimes enforced through various channels, including religious institutions.
The impact of globalisation on African culture is profound and multifaceted. Traditional African family structures emphasised communal living, respect for elders and collective child-rearing practices. However, the influx of Western individualistic values has led to the disintegration of these communal bonds — a real threat to the philosophy of hunhu/ubuntu. The extended family system, which served as a support network and a means of instilling societal values, has weakened. This erosion has contributed to various societal challenges, including increased rates of teenage pregnancies and drug abuse.
Without the collective guidance of the community, many youths f ind themselves navigating life’s complexities without the traditional support systems that once provided direction and discipline. The Western media’s portrayal of certain lifestyles has influenced African societies, particularly the youth. The promotion of individualism over community, and the acceptance of practices previously deemed unacceptable, has led to a cultural shift that challenges the very fabric of African identity.
Cultural imperialism, often justified under the guise of globalisation, threatens to homogenise diverse cultures, erasing the uniqueness of African traditions and values. Western nations have also been actively using entertainment, education and funding to push narratives that challenge African traditions. In the film industry, Western-backed productions featuring African actors and directors subtly introduce LGBTQ+ themes, making them more palatable to audiences that traditionally reject such ideas. This strategy seeks to normalise homosexuality within African storytelling, using cultural icons and relatable narratives to influence perceptions. Educational institutions, too, have become a battleground for ideological shifts.
Some Western organisations fund programmes that promote sexual orientation and gender identity education, sometimes contradicting the cultural teachings African students receive at home. This disconnect between formal education and cultural upbringing creates confusion and a gradual shift away from traditional values. One of the most significant consequences of cultural erosion is the breakdown of the family unit. The extended family, once a pillar of African society, has been replaced by smaller, nuclear units that lack the guidance and support system that once ensured moral upbringing. In traditional African settings, children were raised by the entire village, benefitting from the wisdom and discipline of elders. Today, as families adopt Westernised living arrangements and values, children are often left without these guiding influences, leading to an increase in social problems such as drug abuse, delinquency and teenage pregnancies.
Teen pregnancies have become rampant, with young girls engaging in relationships without the caution and counsel that extended family members previously provided. The presence of aunts, grandmothers, and other elder women in the household played a crucial role in guiding young girls and ensuring they understood the responsibilities and consequences of early sexual activity. Without this support, many young girls fall victim to societal pressures, peer influence and misguided media portrayals that romanticise early relationships. Similarly, drug abuse has become a growing crisis in many African countries, including Zimbabwe.
With the erosion of community-based upbringing, young boys, in particular, are vulnerable to negative influences, seeking comfort and belonging in substance abuse. The traditional mentorship that elder male figures provided is disappearing, leaving young men without role models to shape their behaviour. Many turn to drugs as an escape from societal pressures and economic hardships, leading to devastating consequences for individuals, families and the nation as a whole. Religious institutions, once the bedrock of African morality, are also facing unprecedented challenges.
The influence of Western theological teachings that promote inclusivity over scriptural adherence has created divisions among the African clergy. The resignation of the UMC pastors is not an isolated incident but part of a broader resistance against foreign ideologies that seek to redefine Christianity in Africa. Many African churches are now being pressured to align with Western theological interpretations, even when they contradict fundamental biblical teachings. So, definitely it is the money issue, its dominance, but the money that people are given is not money that sustains them; its money that creates a patronage system, a dependency syndrome.
“Most of our people and even churches are dependent on those overseas churches. So they don’t imagine their lives outside being supported by the so-called mother churches,” said Rev Matonga. “So you really find that most mainline churches are in this same quandary because they are so dependent on the mother church for their self-worth. “We want to challenge them because definitely there are many, many churches that have been started in Africa. There are many churches that have been started elsewhere, Asia, that are self-supporting, that are self-propagating, that are self-governing.” African leaders, both religious and political, have consistently voiced concerns over these external pressures.
They argue that Africa should have the right to uphold its own moral and cultural values without interference. Yet, sanctions, funding cuts and diplomatic isolation are often used as tools to coerce African nations into compliance. For example, some Western countries, like the US, tie foreign aid to the acceptance of LGBTQ+ rights, forcing African governments to choose between economic assistance and cultural preservation.
Some of the LGBTQ+ acceptance stance being tied to funding was exposed by US President Donald Trump as he justified the necessity of cutting funds to the global south that were introduced by his pro-‘diversity’ democrats predecessors. The resignation of the UMC pastors serves as a poignant reminder of the tensions that arise when external influences seek to redefine deeply held beliefs and practices. It highlights the need for African societies to critically assess the impact of globalisation and to find a balance between embracing beneficial aspects of global integration while preserving the core values that define their cultural and spiritual identities. As African nations grapple with the challenges posed by cultural erosion, it is imperative to reinforce the structures that have historically upheld societal cohesion.
By revitalising the extended family system and reaffirming traditional values, communities can address contemporary issues more effectively, ensuring that the rich heritage of African cultures is not lost in the mist of globalisation. Ultimately, the African response to these challenges should be a concerted effort to reclaim and protect its identity. Religious institutions should remain steadfast in their teachings, ensuring that faith is not diluted to fit external expectations.
Governments should implement policies like Zimbabwe’s heritage-based education curriculum that safeguards traditional values while promoting development that aligns with local customs and beliefs. The future of Africa depends on its ability to maintain its cultural integrity in the face of growing external pressures. While globalisation has brought about much advancement, it should not come at the cost of cultural destruction. Africa must define its path, ensuring that it’s religious, cultural and moral foundations remain steadfast for generations to come.