What are the core objectives of the AFM University?
The presentation outlined several key pillars for the university’s new direction:
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Vocational Focus: Shifting the curriculum from purely academic or theological studies to practical, technical skills.
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Job Creation: Prioritizing the training of “job creators” (entrepreneurs) rather than “job seekers” to combat high unemployment.
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Community Integration: Using the university as a hub to foster self-reliance within the local community.
How is the Centre for Employment Creation structured?
Key organizational points from the update include:
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Live Practical Training: The center is designed to offer hands-on experience in various technical trades.
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Bridging the Gap: Acting as a link between traditional education and the immediate needs of the Zimbabwean job market.
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Accessibility: Positioning the facility as a resource for those without access to high-end technology or advanced institutional funding.
What are the broader implications for Zimbabwe?
The analysis section of the presentation focused on the socio-economic impact:
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Religious Leadership in Education: The role of the Apostolic Faith Mission (AFM) in providing a safety net where state resources may be stretched.
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Economic Resilience: Strengthening the Small and Medium Enterprise (SME) sector through a steady stream of technically proficient graduates.
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Grassroots Development: Delivering direct impact by bypassing traditional bureaucratic hurdles through church-led infrastructure.
History Of the AFM
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What are the origins of the AFM according to Gambakwe?
The AFM’s history is presented as a multi-stage journey beginning in the United States and moving through South Africa:
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The Azusa Roots: The movement began with the Azusa Street Revival in Los Angeles (1906), led by William J. Seymour.
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The South African Connection: American missionary John Graham Lake brought the movement to South Africa in 1908, founding the AFM of South Africa.
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Arrival in Zimbabwe: The church entered Zimbabwe (then Southern Rhodesia) around 1915, primarily through migrant workers returning from South African mines who had encountered Lake’s Pentecostal teachings (Manamela in Gwanda).
How did the church transition to local leadership?
Gambakwe often highlights the “Africanization” of the church as a pivotal historical milestone:
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Colonial Governance: For decades, the Zimbabwean branch remained a “daughter church” of the South African mother body, often under white missionary oversight.
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The 1980/1983 Shift: Following Zimbabwe’s independence, the church moved toward autonomy. In 1983, Reverend Langton Kupara became the first Black President of the AFM in Zimbabwe, marking the end of direct South African administration.
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Institutional Growth: Since then, leadership has passed through several hands, including Rev. J.J. Mvenge, Rev. P.S. Mutemererwa, and Rev. Aspher Madziyire.
Why is the modern history of the AFM controversial?
Gambakwe Media frequently reports on the internal friction that has recently fractured the “Mother of Pentecostalism” in Zimbabwe:
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The 2018 Split: A major constitutional and leadership dispute led to a split between two factions: one led by Rev. Amon Madawo (AFM in Zimbabwe) and another by Rev. Cossam Chiyangwa (AFM and Reformed).
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Legal Battles: Much of the recent “history” documented by Gambakwe involves Supreme Court rulings regarding the ownership of church properties, such as the famous Rufaro Conference Centre in Masvingo.
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Legacy of Pioneers: Gambakwe often reflects on the “founding fathers” like Enoch Gwanzura and Morgan Sengwayo, contrasting their grassroots evangelism with the administrative legalism seen in the church today.
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