By Advent Shoko
Former Seventh-day Adventist (SDA) pastor Joshua Maponga has launched a sharp critique of Zimbabwean preacher Apostle Talent F. Chiwenga, accusing him of turning the pulpit into a platform for political commentary rather than focusing on the gospel.
Maponga, who has since moved away from conventional Christianity and increasingly identifies with Pan-African thought, said Chiwenga needed to reconsider how he uses Scripture when addressing political and national affairs.
The lengthy criticism was framed as an “advice from an old preacher” to Chiwenga and centred on the distinction between exegesis — drawing meaning from the biblical text — and eisegesis, which involves reading one’s own ideas into Scripture.
Maponga: ‘The Bible Is Being Used As A Weapon’
Maponga specifically took issue with a Chiwenga social media thumbnail carrying the message: “Spiritually I am not seeing him in 2030. Pakaipa.”
While Maponga did not identify the politician by name in the text of his criticism, he argued that such statements amounted to political commentary presented in spiritual language.
“This is not preaching. This is political commentary wearing a prophet’s robe,” Maponga said.
He questioned where the biblical text supporting the prediction was, asking: “Where is the text? Which verse in the Bible? Where is the passage?”
According to Maponga, there was no meaningful biblical exegesis behind the claim.
“There is none. There is only assertion dressed in spiritual language,” he wrote.
Maponga urged Chiwenga to “repent” and return his focus to Scripture, arguing that the pulpit should deal primarily with the eternal Word rather than temporary political developments.
Exegesis Vs Eisegesis
A major part of Maponga’s argument was theological.
He described exegesis as allowing the biblical text to determine the message, while eisegesis involves imposing the preacher’s existing opinions, frustrations or political interpretations onto Scripture.
Maponga argued that a preacher should approach the Bible asking what the original author intended rather than looking for verses that support a conclusion already reached.
“The text is the master. The preacher is the servant,” he said.
He warned that political grievances could easily distort preaching when a preacher begins with a political position and then searches Scripture for support.
Five Forms Of Preaching
Maponga also outlined five forms of preaching:
- expository or exegetical,
- textual,
- doctrinal,
- topical and
- narrative preaching.
He described expository preaching as the strongest model because the biblical passage determines the direction of the sermon.
Topical preaching, he said, could become particularly vulnerable to manipulation when political grievances become the starting point and Scripture is subsequently used to justify them.
His broader argument was that a preacher should not allow personal enemies, political disputes or national predictions to become the centre of the message.
“The congregation leaves knowing the Word,” Maponga wrote, contrasting this with a situation where worshippers leave knowing only “the preacher’s opinion.”
‘Holding A Microphone Does Not Make You A Preacher’
Maponga went further, arguing that public speaking ability and a prominent position in church do not automatically make someone a preacher.
He identified four qualities he believes should define genuine preaching:
- submission to Scripture,
- edification of believers,
- elevation of Christ and
- an eternal focus.
“A man can hold a microphone in a church on a Sunday in front of people who say ‘Amen’ and still not be a preacher,” he said.
Maponga accused Chiwenga of becoming a political commentator and provocateur, rather than consistently functioning as a preacher.
He also challenged him to preach a sermon in which the preacher himself is not the dominant subject.
“I still await to hear you preach one sermon void of you,” Maponga wrote.
Chiwenga’s Political Commentary
Chiwenga has long been a vocal critic of Zimbabwe’s political establishment, including the ZANU PF government led by President Emmerson Mnangagwa.
He has also publicly criticised Vice President Constantino Chiwenga, his relative, over allegations involving the treatment of civilians and corruption.
Beyond politics, the preacher has frequently attacked fellow religious leaders whom he believes are misleading Christians.
Chiwenga has used strong language against some church leaders, at times describing them as “wolves in sheep’s clothing (Makava)” and accusing them of lacking the true gospel.
His confrontational preaching style and political commentary have consequently attracted both support and criticism.
A History Of Disagreement
Maponga and Chiwenga are not strangers to controversy involving each other. The two Zimbabweans have previously clashed over religious doctrine and theological questions.
Chiwenga has also previously declined to debate Maponga, arguing that Maponga no longer represents the Christian faith or a recognised Christian doctrine following his departure from conventional Christianity.
That history gives Maponga’s latest criticism an additional layer, with the former pastor now challenging the very approach to Scripture used by a preacher who has previously questioned his own theological standing.
Maponga’s Final Advice
Despite the harsh criticism, Maponga acknowledged Chiwenga’s communication abilities and knowledge of Scripture.
“You are intelligent. Your command of language, your knowledge of Scripture, and your courage to speak are undeniable gifts,” he wrote.
But he warned that those gifts needed greater discipline.
Maponga urged Chiwenga to study hermeneutics and homiletics, particularly the distinction between prophecy and political prediction, as well as between biblical interpretation and personal commentary.
He also called on the preacher to control his anger.
“Anger is a useful fuel for activism, but it is a terrible foundation for preaching,” Maponga said.
His central message was that self-exiled Chiwenga could express his political views outside the church, but should not confuse political commentary with preaching.
“The pulpit is too sacred to be turned into a social commentary desk,” Maponga wrote.
Chiwenga Yet To Respond
At the time of publication, Chiwenga had not publicly responded to Maponga’s latest criticism.
The dispute nevertheless highlights a broader and increasingly familiar debate in Zimbabwe: where should the line be drawn between preaching, prophecy, political commentary and activism?
For Maponga, that line is clear. A preacher may have political opinions, but once he steps behind the pulpit, SCRIPTURE, rather than the preacher’s political frustrations, should determine the message.
From the Watcher’s Desk: Let the text speak. The rest is noise, Maponga concluded.
Leave a Reply