By Princess Eugene Majuru | News of The South
Outspoken Vapostori commentator Madzibaba Kobo has once again stirred controversy on Zimbabwean social media after directing a stern warning at businessman and football club owner Scott Sakupwanya over the alleged use of Vapostori religious songs during football activities.
Kobo, who has increasingly positioned himself as a whistle-blower within the Vapostori religious community, accused Sakupwanya and his football club of disrespecting apostolic worship practices by bringing sacred religious songs into the sporting environment. In a strongly worded social media post, Kobo warned Sakupwanya to stop what he considered the misuse of Vapostori worship songs, declaring that the club would face serious consequences if the practice continued. He went as far as predicting that the football club would eventually be expelled from the league and collapse. Kobo used the Shona expression “Achatungwa nehawi”, issuing what appeared to be a spiritual warning directed at the businessman.
He also declared:
“Dzikamai, wakanamata kuchipostori makuda zvekusvibisa chinamato chedu nokuti mune mari.”
His remarks can be understood as a call for restraint, accusing those involved of believing that financial wealth gives them the right to interfere with or disrespect apostolic religious traditions.
Kobo further argued that Sakupwanya was free to worship wherever he wished but should not interfere with or undermine the religious practices of the Vapostori community.
His message was clear: financial success, political influence or ownership of a football club should not be interpreted as permission to disregard the religious values of others.
Can religious songs be used at football matches?
Kobo’s criticism raises an interesting debate about the relationship between religion, entertainment and sport in Zimbabwe.
Football supporters across the country frequently adapt popular songs, including gospel music, traditional songs and religious chants, to motivate players and create excitement during matches.
Such practices are not unique to Zimbabwe. Across Africa, music originating in churches and other religious gatherings often finds its way into stadiums, political rallies and cultural celebrations.
However, for some worshippers, particularly those belonging to traditional apostolic movements, religious songs carry spiritual meanings that go beyond entertainment.
Certain songs may be associated with prayer, healing, prophecy, spiritual ceremonies or other forms of worship.
From that perspective, using them during football celebrations may be viewed as removing sacred expressions from their proper religious context.
Kobo appears to believe that Vapostori worship songs should remain within the spiritual environment for which they were intended.
Yet others may argue that singing religious songs outside church does not necessarily amount to disrespect, particularly when the songs are performed respectfully.
The central question is whether the songs are being used to celebrate faith or whether their use trivialises religious practices.
A warning that goes beyond football
What makes Kobo’s remarks particularly striking is the severity of his prediction concerning Sakupwanya’s football club. Rather than simply requesting that the club stop using Vapostori songs, he reportedly warned that it would be removed from the league and ultimately sink. These statements should be understood as Kobo’s own warnings and predictions, not as evidence that the club faces any actual disciplinary proceedings or threat of expulsion. Football clubs are ordinarily subject to sporting regulations, and any decision to expel a team would require action by the relevant football authorities. Nevertheless, Kobo’s language reflects the intensity with which he views the alleged misuse of apostolic religious practices. For him, the matter appears to be about defending the spiritual identity of the Vapostori community rather than merely objecting to a football song.
Does wealth give people influence over religious traditions?
One of the strongest elements of Kobo’s message was his reference to money.
By suggesting that Sakupwanya and those associated with him were interfering with apostolic worship because they had financial resources, Kobo introduced a wider question about the influence of wealthy individuals within religious communities. Zimbabwe has witnessed growing relationships between influential businesspeople, politicians and religious leaders, with donations of vehicles, buses, money and other assets frequently attracting public attention. While financial contributions can support religious institutions and their members, they can also generate debate over influence, independence and accountability. Kobo’s remarks suggest that he believes religious traditions should not be altered or appropriated simply to accommodate wealthy benefactors. However, no evidence has been presented that Sakupwanya has attempted to change Vapostori doctrine or exercise control over the religious community. The dispute, as described by Kobo, concerns the alleged use of religious songs in football.
Madzibaba Kobo takes Zimbabwean social media by storm
The latest confrontation comes as Madzibaba Kobo continues to attract attention through his social media posts and live broadcasts.
His increasingly outspoken commentary has made him a prominent voice in discussions involving Vapostori religious practices, prominent businesspeople and controversies surrounding the community.
Kobo describes himself as a whistleblower for the Vapostori church, presenting his public interventions as efforts to expose wrongdoing, challenge powerful individuals and defend the integrity of apostolic worship.
His broadcasts have also addressed the controversy surrounding vehicles reportedly gifted by the late businessman Wicknell Chivhayo, including allegations that some beneficiaries have been asked to return their cars. His willingness to name influential personalities and openly challenge their conduct has helped make his commentary a subject of public discussion. However, the growing attention also places greater responsibility on him to distinguish documented wrongdoing from allegations, personal opinions and spiritual predictions.
Whistleblowing serves the public interest when it exposes verifiable misconduct. It becomes more controversial when accusations are made without evidence or when disagreements are expressed through threats of misfortune.
Scott Sakupwanya and the right of reply
The allegations concerning Sakupwanya and his football club raise questions that deserve clarification. It remains unclear which Vapostori songs Kobo was referring to, whether the songs were performed by supporters or officially adopted by the club, and whether the performances were intended as religious expressions or football celebrations. It is also unclear whether Sakupwanya personally authorised their use. Those distinctions matter because a club owner cannot automatically be held personally responsible for every song performed by supporters at a football match. Sakupwanya’s response to Kobo’s allegations has not been established. Until the circumstances are clarified, it would be premature to conclude that the businessman or his club deliberately disrespected the Vapostori faith.
The growing influence of religious whistle-blowers
Kobo’s emergence as an outspoken religious commentator reflects a broader change in how Zimbabweans discuss matters that were once handled privately within religious communities.
Social media has created opportunities for individuals to challenge religious leaders, question financial relationships and expose alleged misconduct without relying on established church structures. This can encourage transparency, particularly where powerful personalities have previously escaped public scrutiny. But it also creates risks. Religious disagreements can quickly become personal confrontations, while allegations can spread widely before those accused have an opportunity to respond. For the Vapostori community, the challenge is balancing the protection of sacred traditions with freedom of expression and the legitimate use of religious music in public life.
A controversy that may not end with one warning
Whether Sakupwanya or his football club will respond to Kobo’s remarks remains to be seen.
What is clear is that Madzibaba Kobo is increasingly willing to confront some of Zimbabwe’s most prominent personalities, regardless of their wealth or influence.
His warning to Sakupwanya reinforces the image he is building as a self-declared defender of Vapostori religious traditions.
But it also raises an important question: where should the boundary be drawn between defending religious beliefs and attempting to dictate how others express themselves in public?
For Kobo, the answer appears straightforward. Worshippers may practise their faith wherever they choose, but they should not, in his view, turn sacred Vapostori traditions into football entertainment. For the wider public, the debate is more complex.
As Madzibaba Kobo continues to take Zimbabwean social media by storm, his growing influence is certain to attract both supporters who applaud his outspoken approach and critics who question his methods.
His latest warning to Scott Sakupwanya demonstrates that, in Zimbabwe’s increasingly interconnected worlds of religion, business and sport, even the songs sung at a football match can become the centre of a national controversy.
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