Las Ferias Francas como experiencia del Voluntariado

Among the first indigenous clergy to train at Waddilove were: ―M. Mfayi, K.M. Gazi, G. Malusalila and M.K. Zvimba. In 1920 the MCZ had recruited eight indigenous clergy‖ (Gondongwe 2011: 92). Waddilove remained the institution of theological training until 1953, when the indigenous clergy trained at Epworth theological college. In 1926, Matthew Jacha Rusike was accepted by Synod as a candidate for African ministry. He was from Kadoma and was a former student of Waddilove mission school (Zvobgo 1991:117). He was ordained in 1934 and became the first indigenous Methodist clergy to be appointed Superintendent. He was stationed in Makwiro Circuit in 1936. His splendid work justifies the experiment of placing African clergy in charge of circuits. Three more African clergy were ordained in 1936, namely: Revd Thompson D. Samukange, Simon J. Chihota and Esau T.J. Nemapare. In 1937, Revd Thompson Samukange was appointed Superintendent of Kwenda Circuit and he became the second African Methodist clergy to be elevated to that position (Zvobgo 1991:118; see also Gondongwe 2011:92).

The above scenario indicates that the white missionaries were reluctant to elevate indigenous clergy and they were not yet prepared to relinquish power. But these appointments marked the preparations of exposing indigenous clergy to positions of authority. Some of the indigenous clergy who exuded outstanding performances include, among others, Simon J. Chihota, Esau T.J. Nemapare and Andrew M. Ndhlela. This is seen in the important role played by these African clergy in the MCZ. Zvobgo (1991:118) writes that Simon Chihota was a former student of Waddilove. He trained as an evangelist-teacher and was stationed in the following circuits: Kwenda Circuit in 1917, Tegwani Circuit, and Broken Hill Circuit in Northern Rhodesia (now Zambia) in 1921. In 1925 he joined Waddilove staff, Chipembi Circuit back in Zambia in 1931, Wankie Circuit in1934 and Salisbury (now Harare) in 1936 (:118). He became the first African Tutor at Waddilove Theological Training College in 1940. This marked the genesis of Africans coming to train other African clergy in matters of faith in the MCZ.

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Gondongwe (2011:94) argues that three tutors, namely, Revd Fredrick Hudson who did not have a degree, W.A Hoskins who had a Master‘s Degree in Arts, and Enoch Musa, an African tutor who held no academic degree whose responsibility was mainly training of evangelists, were in the theological department at Waddilove Training Institution. It can be deduced that the level of theological training African clergy received was low compared to their counterparts, as attested by Thorpe (1951) when he says:

… Candidates for the ministry have been almost without exception, trained teachers, and often with evangelist-training as well. Ministerial responsibilities in a backward country involve candidature at a relatively advanced age, and during the three different spells of training at the institution the necessary testing is accomplished. But we are on the threshold of a new age. There is the prospect now that our candidates, in increasing numbers, will be matriculates, or at least of junior certificate standard and a theological course of greater intellectual range will become possible (1951:116).

As Thorpe may have observed that the training seemed somewhat inadequate, it must be noted that from its own historical context, the education was not inferior to general standards of African education at the time. Thorpe‘s opinion could have been informed by his acquaintance with the level of theological education given to contemporary white missionaries. A remarkable progress in training is observed in 1950 where the church produced twenty-five African clergy, compared to the number of white missionaries (twenty- one) serving the church in the same year (Gondongwe 2011:95). It shows that the process of indigenization in theological colleges was moving at a fast pace.

In 1938, Nemapare was also appointed as one of the two African representatives on the Waddilove Theological Department Committee. In 1946 Nemapare was the only African Methodist clergy left in charge of 21 teachers with about 896 day school pupils, as stated by Zvobgo (1991:120). In 1947 Nemapare broke away from the Methodist Church to form his own church called the African Methodist Church (hereinafter called AMEC). The name of his church signifies that he was not happy with the dominance of white missionaries in the MCZ and opted for an independent church without the influence of the white minority. It also shows that he wanted an African flavour in the way of worship and the theological impetus in the MCZ, hence the motive to start his church with an African identity. The breakaway also reflects that indigenous clergy were ripe to be in leadership positions. It could be that he did not want to work under white missionaries like Matthew Zvimba who also formed his church

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called Shirichena (White bird) because he did not want to work under white missionaries (Zvobgo 1991:82 see also Gondongwe 2011:94).

Another African clergy of significance is Andrew Ndhlela who was also a former student at Waddilove. He trained as a teacher-evangelist at this institution. In 1941 he was accepted for ministry. In 1942-3 he was an honorary Chaplain for the African Air Forces in Harare. In 1944 he was back at Waddilove Theological Training College for two years (Zvobgo 1991:120) pursuing a Certificate in Theology. He studied Theology, New Testament, Church History, Christian Ethics, History of Methodism and Homiletics. The curriculum outline gives an idea of the areas covered during ministerial formation, among which History of Methodism was taught as a course. In 1946 Ndhlela was a Circuit clergy in Harare African Circuit where he spent eight years. Later he transferred to Shurugwi in 1954. He worked there for ten years as Circuit Superintendent and Principal of Pakame Boarding Primary School (Zvobgo 1991:121; Gondongwe 2011:95).

The report on the Methodist Mission Society (1964:25) notes that, ―in 1964 Andrew Ndhlela was appointed the first African Chairman of the District and General Superintendent of the Methodist Church in Rhodesia.‖ This is an office that was a reserve for Whites only. Ndhlela‘s appointment as the first African chairman of the Rhodesia District expressed conviction that the time had come for Africans to exercise the highest responsibility and leadership. According to Zvobgo (1991:121), ―Ndhlela led the Church for thirteen years from 1965 to 1977.‖ During these years the Church requested for autonomy from the Methodist Church in Britain. When autonomy was granted on 16 October 1977, Revd Andrew Ndhlela was elected the first President and he held this office for three years before retiring at the Conference of 1980 (Zvobgo 1991:121; see also Gondongwe 2011:95; Mawire 2015:48).

Some of the last group of African ministers who were trained at Waddilove before the college relocated to Epworth in Harare included, among others, J.C. Mashingaidze, H. Kachidza, E. M. Musa, E. M. Mapondera, S. Munyama, S. L. Zwana, O. Kawonza, W.J. Ramushu, O. Ramushu, N. Chiyoka, C. C.G. Mazobere, G. Myama, N. Zaba, J. Mamukwa, R. Chibasa, D.V. Sitshela, N. Z. Makwehe, M. Chidarikire, W. V. Gubudu, J. Siamtinta, S. Z. Sithole, J. D. Tabaziba and C.B. Manyoba (Zvobgo 1991:121).

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