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Chapter Ten

Literature and Printing

10.1 INTRODUCTION
Having looked at missions and evangelism, it is now time to review another form of fulfilling the church�s mandate to spread the Word � through the publishing and distribution of Christian literature. This dimension of the Synod�s life can also be looked upon as an extension of the educational role, which was extensively examined in chapter five.
This chapter will explain how the printing department, made a very important contribution to the church�s evangelistic and educational roles, then declined as a result of: aging equipment, lack of trained personnel, and competition from other religious bodies with printing presses or copying equipment. The story of Kuunika illustrates the challenges a denomination can face in the area of literature. It will explain too, how the literature and printing facets continue to serve the work of the Synod. It will reveal how key Synod personnel continue to play key roles in Bible translation, production, and distribution. Many church members do not have Bibles of any kind, due to inability to buy them.
One big problem is illiteracy. English may be an official language of the country, but generally, only those who have been through secondary school are proficient in it, and that constitutes only a small percentage of the overall population. Well intentioned outside sources may ship English-language material, not knowing how limited the potential readership is.
Another consideration is the present, and growing, existence of other sources of Christian literature, some of which specialize in the particular needs of Malawi. Scripture Union is one outstanding example. Through such things as songbook production, they are having a big impact.

10.2 AN OVERVIEW OF LITERATURE AND PRINTING IN THE LIFE OF THE SYNOD

10.2.1 The Continuance of the Department in Spite of Obstacles
Having looked at other forms of outreach in the previous two chapters, another format will now be examined, the medium of Christian literature. In this chapter, the rise and decline of some aspects of this dimension of Nkhoma Synod�s life will be demonstrated. At the same time, relevant and ongoing work will be examined.
As early as 1897 booklets were being printed, first from Livingstonia, Blantyre, and South Africa, and then from 1907 in Mvera. In 1917, Nkhoma became the centre for printing. �Over the years it showed regular profit and could continue to expand in size and production,� says C. Martin Pauw. The work continued to grow until in 1952 a Bookshop and Publishing Department apart from the Printing Department was established. The Press printed all books except the Bible. In 1929 its stock and equipment was valued at �3,000 and it employed 70 people. Fifteen years later, its stock and equipment had doubled to �6,000, and it was located in a 5,000-foot building. Over the years, this department increased the titles it produced, and was out-producing other missions and presses in most of Central Africa (Pauw 1980: 205-207).
This picture was acknowledged to have changed four years after the GAC replaced the DRCM. The 1966 Publications Department report stated, � . . . it is noted with pity (sic) that none of the Staff has ever been proposed to go for training in distribution of books.� It noted that the Literature Secretary, Rev. C Human, was preoccupied with other matters, consequently new publications and training of writers was delayed. The synod agreed therefore to hand over its bookshop and other distribution channels to Christian Literature Association in Malawi (CLAIM), while keeping its press (Petro Van Wyk Press) and the publication rights of previous publications. It also reserved the right to publish new books. Facing a �huge deficit�, the magazine Kuunika was changed to a newspaper format.
In its Annual report for 1967, the Publications Department reported a decline in sales, and suggested a training course for all booksellers in congregations. It further revealed that for the third or fourth year in a row, the Literature Secretary, Rev. C Human, was too busy to read or to publish new manuscripts. Almost all of the publications for that year were reprints. Rev. Human did manage, however, a revision of the Nyimbo hymnbook. This resulted in increased output for the Petro Van Wyk Press.
In 1971, the Christian Literature Fund (CLF) again granted R 2,400 to Nkhoma Synod for Christian literature. It was for Kuunika, tracts, Sunday School material, and the magazine �Write,� which is a guide for authors.
The Christian Literature Fund (CLF) is a Christian organisation that works to spread the gospel to the world by means of affordable Christian literature. Every year CLF prints and distributes more than five million tracts and Christian books in 27 languages. These publications are distributed free of charge to people in factories, hospitals, and prisons. The CLF comprises three divisions:
1. CLF Printers, the largest commercial printer in South Africa�s Free State Province.
2. CLF Publishers, which publishes Christian books.
3. CLF Fund, which focuses on fund raising for the provision of Christian literature.
At the August 1977 General Synod meeting, Nkhoma Synod gave the following report regarding the literature and printing department:
Nkhoma Press has been without a Printing Manager for nearly four years, and the lack of skilled staff has made it impossible to promote one of the staff to that position (the Press has only semi-skilled staff of low academic level). The financial difficulties of CLAIM has hit the Nkhoma Press very hard, as no printing orders for new books or reprints have been forthcoming since the middle of 1976, and the Press is virtually at a standstill.
The printing press in 1979 reported having printed 172,127 books, 502,549 �stationery� distributed in Malawi, 32,006 stationery distributed in Zambia, and 152, 292 tracts. Income form sale of books was MK 35,053.70 and expenditures amounted to MK 25,791.89.
In October 1982, the Synodical Committee asked the Synod to appoint a Literature Committee to be responsible for the Synod�s publications.   At the same time the General Synod requested that Nkhoma send their �Katekisma,� Malongosoledwe (liturgical forms) and Zolamulira (rules and regulations), all Synod publications, so that the appointed committee could work on the rules for unity of the different Synods. The purpose is that General Synod would have only one �Katekisma� (Catechism Book).
In the auditors� report to the JFC at the end of 1982, they commended the manager of the press for making a profit. However, the full report was not entirely positive. They noted that CLAIM was its biggest debtor (R 15,000) and that the manager should exert pressure on them and other customers to clear its debts. Also, a big shipment of paper from South Africa was an expense that reduced the DRC block grant, and some thought had to be made as to how this debt would be paid.
In his 1982 report to the DRC, General Secretary Rev. H.A. Kamnkhwani stated that the press, managed by I.S. Zintambira, was �running smoothly�, but that a shortage of paper cased a decline in business. He expressed thanks for the CLF grant that subsidized Kuunika.
Members of the Moderamen received copies of Martin Pauw�s book, Mission and Church in Malawi. �It would have been a good thing if every minister could have one of these books.� The price was set at MK 6.00.
At one point in the early 1980s, Nkhoma Synod started sending copies of minutes of its Moderamen and JFC meetings to the Faculty of Theology, the University of Pretoria, South Africa. Dr. JM Cronje acknowledged the sending of these minutes, but he felt compelled to say,
It . . . seems that some of the minutes are of more confidential nature and not suitable for a public library. It therefore kindly requests that its address be taken off the mailing list.
It is however very much interested in any material publish by the Synod of Nkhoma (and of the General Synod of the CCAP), such as the agenda of the Synod, its minutes, newsletters, etc. It would be much obliged if you would please forward all such material, which could be kept in the Library for future reference.
General Secretary Rev. HA Kamnkhwani acknowledged the receipt of Cronje�s letter, and said that they would comply with the request to remove the University of Pretortia Library from their mailing list. He added,
Nkhoma Synod does not at present publish English newsletters or magazines apart from translation of News Brief Uit Malawi (sic).
An emergency meeting of held on 5 June 1990, the Synod requested that Cape Town send a new printer to raise the standard of the Printing Press. This would involve Cape Town�s sponsoring of a new post. The office in Cape Town decided to investigate the matter and to act accordingly. Several years later, in 1995, a meeting of the Moderamen noted that
It was noted with joy that somebody had offered to come and assess the problems experienced by our Press, as well as to advise us as to how the work at the Press may be improved in the future.
The same emergency meeting of the Synod on 5 June 1990 terminated the accounts clerk of the printing press and the editor of Kuunika. Rev. van Deventer and Mr. Katsala were appointed to manage the press until a new manager could be found.
In 1993, the venerable Rev. Mgawi asked for a place in Nkhoma to build a bookshop. His request was granted, and the Treasurer was asked to find a suitable spot.   It will be remembered that Mgawi was Chairman of the General Administration Committee in 1962. It would have been difficult to turn down a request from such a distinguished person.
In 1996, there was a meeting between the Moderamen and the DRC personnel. This meeting touched upon a number of areas. They formulated the following goals regarding literature and printing to be reached by 2000:
� The management of the Press, Building, and Works and Transport Departments will be in the hands of Malawians. (The selection, training and practical work of the new heads of departments will be completed).
� The Press will function effectively due to the instalment of new machines, the proper training of a manager and technical staff, and good administration.
� At least two new publications for use in the church will appear annually.
As of mid-2004, these goals have yet to be reached.
The DRC in South Africa was keeping an eye on the literature department in 1997.
Christian Literature for the training and equipping of believers is increasingly becoming a need. There is especially need for:
� Improving the quality of the church newspaper.
� Guidelines on preaching for the elders, who take responsibility for 95% of the preaching on Sundays.
� Guidance on healthy family life, marriage counselling, and rearing children.
� New guidelines for the Christian initiation (Chilangizo).
� Important and sensitive issues like the work of evil spirits, black magic, the influence of witchdoctors and the ministry of believers in society.
� The training of authors and translators also needs attention.
The report also observed about the press.
The Press has already been upgraded well. Debts, which had built up over a long period of time, together with inefficient management, hampered the press. Professional personnel from the CLF will visit the Press shortly to discuss matters like management, training and purchasing of paper and equipment.
At a November 1997 meeting of the Enlarged Executive Committee of the Church Committee for Witness and Action � Ministry of Missions, it was shown, �Mr. G. L�tz, manager of the CLF in Bloemfontein, visited Nkhoma Press on invitation by the Nkhoma Moderamen�. This, no doubt, was the �professional personnel�. His report listed a number of problems. These included obsolete equipment (and difficulty finding spare parts), lack of competent personnel, and inefficient use of space, unscientific methods for cost estimates, and an inadequate production control system. His recommendations included replacement of the old equipment with computerised and new lithographic equipment, training of employees in their use, and having the printing department become a commercial printer for the entire community. He further recommended that Nkhoma Synod�s printing department work with CLF Bloemfontein in order to implement these changes.
In the autumn of 1997, a representative from Cape Town, Rev. JJ Botha on behalf of CLF, presented the following report concerning a writing workshop in Malawi:
One of the goals of CLF is to present writing courses for new authors. It is important that, in order to write effective Christian Literature, training should be done in the context of Africa . . . from their own background and in their own language.
I presented such a course during the week of 1-5 Sept. 1997 . . . at Chongoni. There were 26 people present of whom 95% were ministers of the church . . . also ministers� wives and capable elders from the congregations.
The workshop made a thorough evaluation of what is already available in Chichewa. For some of the people present it was an eye-opener to become aware again of what is already available. Thereafter they became aware of the needs for certain material, and on what topics new literature is needed . . .
Seeing that it was a first attempt, we concentrated mainly on the most necessary tracts and articles for Kuunika
The pattern we followed, was to present theoretic lessons on planning, the goal, way of writing, approach and form desired for our literature . . . those present had the opportunity to write on their own topics . . .
The choice of topics was very interesting, because from that one could derive that they live in close connection with the problems of their societies, and that they would like to supply answers to those problems. Especially the ladies addressed the ethical and social problems, e.g. tracts on the relationships between young people of different sexes, including warnings and helpful advice, the use of condoms and the issue if AIDS. The ministers chose mostly theological topics.
After the writing of these topics, all 26 attempts were discussed in detail. Improvements were suggested and the manuscripts were completed. Proper attention was given to the headings as well, so that the tracts could reach their goals.
� . . . The manuscripts will be printed at the upgraded Nkhoma Press.
� . . . Apart from the practical experience in writing itself, the meeting did proper planning on their church newspaper, Kuunika.
� The matter of translating existing manuscripts from English and Afrikaans into Chichewa was also discussed . . .
� The use of Christian literature in a young church is of the utmost importance for the spiritual development of that community.
� In future follow-up work will have to done on these workshops . . .
Cape Town in a March 1998 meeting noted that Rev. AA Sasu, General Secretary of the CCAP, requested a donation of R 20 000 for paper for the printing press. An agreement between the CLF and Nkhoma Synod on the management of the press was accepted, with the result that the donation can be recommended. The CLF mentioned that they are willing to contribute R10 000. Dr. CJ Blignaut, retired from Nkhoma, also contributed R10 000.   The CLF drafted an agreement, which was discussed with the Moderamen of the Nkhoma Synod on 26 October 1998.
The Executive Committee of the Synodical Commission for Witness and Mission noted in June 1999 that Simon du Plooy was going to Nkhoma to work with the printing operation. It was decided to send Annalise Vorster to assist him. It was further noted that full use was to be made of a program called the Coral Draw program.
At the 2000 CCAP General Synod meeting, Nkhoma Synod reported on a writer�s workshop. There three titles were worked on:
� Pemphero ndi kusala
� Mayi iwe wakhumatiranji
� Zenizeeni ndi ziti
Nkhoma still operates a printing press, albeit with difficulty. It produces stationery, hymnbooks, and other literature (but no Bibles) for 117 congregations. Nkhoma has plans on the boards for the creation of a publishing house, separate from the printing press. It could still use the press, but also farm out jobs to other printers. The Synod is currently negotiating with the DRC to finance this scheme.
The printing press at Nkhoma also produces Mlozo, a daily devotional guide. Yet, another product from the printing press is the monthly guide for the Chilangizo (Women�s Guild) known as Mau a Mwezi.
It can be seen that this dimension of Nkhoma Synod�s life carries on with tenacity. It still functions, but not at the level of an earlier age described by Martin Pauw. Other denominations have printing operations as well, some of which are flourishing. The Assemblies of God have one in Blantyre, Baptist Publications are in Lilongwe, but Nkhoma Synod�s press is in an isolated pocket.
10.2.2 Nkhoma Synod�s Relationship with CLAIM
The Publications Department in its Annual Report for 1967 anticipated the inauguration of the Christian Literature Association In Malawi (CLAIM) in early 1968. Kuunika was changed back from newspaper to magazine format.
In 1968, Nkhoma Synod�s bookshop, along with others, established CLAIM, and this joint venture was called MABUKU � CLAIM. At the same time it was decided to discontinue the book van (a major component in their attempt to reach out to the congregations), but to continue to operate the book boxes in those congregations.
CLAIM, explains Rev. CL Chimkoka, was started to meet a specific need related to Christian education. It was specifically designed to go to the congregations.
In addition, in 1968 Mr. Johan Pretorius took up the post of Literature Secretary and Editorial Training Officer of CLAIM. It was understood that a Malawian would eventually fill this second post and effort was to be made to find one who was qualified. Rev. Human was to continue doing some work in literature.
In 1971 CLAIM (then headed by Mr. Johan Pretorius) petitioned the MMSC for financial assistance in building a bookshop at Nkhoma. The MMSC responded that it had already undertaken the extra financial responsibility help the Synod with its financial problems.
In October 1981, the Synod Committee made some decisions regarding CLAIM:
� All useful books, like �Maleredwe� Catechism, Sunday and other, should be returned to Nkhoma Synod.
� The profits ought to be divided according to shares. If we did not receive our share, Nkhoma Synod would reconsider its membership of CLAIM.
� The manager of CLAIM asked why this was being done. The Moderamen then agreed that the previous decision, regarding shares, should be changed.
In January 1982, the Moderamen decided that the time had come for the Synod to start its own bookshop � an operation separate from CLAIM. The General Secretary was instructed to direct CLAIM to hand over its bookshop at Nkhoma and apply to the government for the necessary licence.
The CCAP General Synod meeting held in 2000 in Blantyre received a report from CLAIM. It acknowledged that CLAIM had gone through a challenging period, but that now there was reason for optimism. It had just received a book container as a gift from Book Aid in Ireland. It had organised a residential training workshop for its directors at Nantipwiri Pastoral Centre. CLAIM was now active in publishing and distributing textbooks and library books following the liberalizing policy of the Government. They had just filled the positions of publications and sales manager, both of which had been vacant for a long time. Finally, they were actively revising the hymnbook Nyimbo za Mulungu.
At this time of this writing, Nkhoma Synod still appoints a member of the Board of Directors of CLAIM.   In 2001, the Commission for Witness (on behalf of the DRC in Western Cape) asked for a clarification regarding the relationship between Nkhoma Synod and CLAIM. It was felt that achieving the goal of �establishing an effective Christian Literature Ministry in Malawi� and avoiding duplication of effort made this clarification necessary.
It will be remembered that in the early days, CLAIM attempted to operate a book van; this was discarded. In time CLAIM�s �book boxes� in the congregations were long ago discarded, due to the difficulty of collecting money
A look at the bibliography at the end of this dissertation will reveal that CLAIM has evolved into a serious publisher in Malawi. Very likely, any writer produced by Nkhoma Synod would have to deal with CLAIM. Perhaps it will outlive the printing department at Nkhoma.

10.3 BIBLE TRANSLATION WORK
CM Pauw has written that, �Perhaps the greatest literary work of this Mission was its share in providing the country with a translation of the Bible in, as it was then called, Union Nyanja�. The first meeting of a joint translation committee composed of several missions met in 1900. Rev WH Murray, with others, was made responsible, and in 1907, the National Bible Society of Scotland (NBSS) produced a New Testament. After that, WH Murray actually had to resign as head of the mission in order to have more time for translation work. During the First World War, a key linguist named Rev Napier was killed in action, thus slowing down translation work. However, by the end of 1919, the Old Testament was ready and revisions to both Testaments had been made. At the end of 1922 the first edition, fifteen and a half thousand copies were printed. In December 1931 a new edition that included paragraph headings, textual references and corrections to errors appeared. When in 1932 The Nyasaland Government made changes in the Nyanja orthography, yet a new edition was required. This came out a few days before Murray�s seventieth birthday in 1936 (Pauw 1980: 211-220).
In describing the significance of this Bible translation work, Pauw has quoted Katsulukuta and Pretorius who wrote in The Translation of the Bible into Chichewa,
The influence of the Chinyanja Bible spread beyond the Church. It brought into being a standardized language which broke through tribal barriers and made the different tribes conscious that they were one. The standardized Nyanja gave birth to a vigorous literature and became one of the most important national languages of Central and Southern Africa, spoken and understood in five countries (Pauw 1980: 220).
In 1967, it was decided that there was a need for a simplified-language version of the Chichewa Bible. It was not intended to be a replacement for the version then in use. Father Kalilombe of the Roman Catholic Church and Rev. J. Steytler were to collaborate as part of a two-year trial basis.   The new translation was intended to focus upon the young people of Malawi who were finding the edition from the 1920s difficult. �Language is living; it has to change�, explains Rev. CL Chimkoka.
Late in 1968, Rev. JDH Steytler reported on the progress he was making on Bible translation. Up to that point, he had succeeded in finishing all of the general epistles (James, 1 and 2 Peter, 1 � 3 John, and Judas) as well as ten chapters of the gospel of John and five chapters of the gospel of Mark. The next phase would involve checking the translation by a proofreading commission of Bible and language experts and then by a larger commission.
From 24 to 27 August 1971 the proofreading commission of the new Chichewa Bible translation met at Nkhoma. The translators were Rev. Katsulukuta and Rev. Steytler of Nkhoma Synod and Rev. Tenthani of the Roman Catholic Church. At that point, the Gospel of John was nearly completed. The epistles of Peter had already been published, having been printed at Nkhoma, and the plan was to print the gospel of John in large print and with illustrations for the benefit of those who had only recently learned to read.
In late 1973 the Moderamen heard that there would soon be another shortage of Bibles in Malawi, there had already been one recently. �Committee instructs the General secretary to write a letter of complaint (regarding the Bible shortage) to the overseas headquarters of the Bible Society.�
In 1971, Nkhoma Synod decided to commemorate the fiftieth anniversary of the translation of the Bible into Chichewa by Dr. WH Murray. On Kaso Mountain, where Murray did his translation work, a monument would be erected, The Kaso Bible Monument. Each congregation would contribute a stone of 12� by 24� with the name of the congregation on it, and the stones would be built into the monument. It was expected that the cost would be R2000, and would be contributed by the congregations as an act of thanksgiving to the Lord and the translator for the blessing of having the Bible in their own language.
The year 1973 was observed as the Year of the Bible, as it marked the fiftieth year since the Bible was translated into Chichewa. A Bible conference was held for the occasion, at Kaso Mountain, about two miles west of Mvera mission station. Not surprisingly, the theme of the conference was �The Word of God�. Guest speakers from Blantyre, Salisbury and Lusaka joined the ones from Nkhoma. Mr. Kumbweza, government Minister of the Central Province, represented Dr. Banda at the meetings. He said amongst other things that missionaries who come here to proclaim the Word, and do not meddle with politics, would always be welcome. On Sunday 28 October, 2645 people gathered at the �church�. Rev. Mgawi, the moderator of Nkhoma Synod, spoke on the Bible as a well of life-giving water. Hereafter the crowd went to the monument, which was then unveiled by �Dr. Pauline (Versfeld Murray)�.   In 1974, the Government of Malawi declared the Kaso Bible Translation Monument to be a national monument, and in response, the Nkhoma Synod stated that its position was that the monument�s upkeep was the responsibility of the government (Kam�nkhwani 1981:105).
The Synod in 1985 noted with pleasure that work was underway at the Bible Society of Malawi on a translation of the Old Testament in modern Chichewa; the book of Psalms had already been published. It also appealed for members of the Synod to get involved in the writing of evangelistic tracts.
The Synod had printed a large number of Centenary Bibles. Many went unsold, adding to the financial dilemma. As of December 1989 Bibles worth MK 83,000 remained unsold. The Treasurer and the General Secretary were given the task of selling them.   However, there was a specific reason why some went unsold. The cover bore the pictures of some active-duty ministers, and some found this offensive.
The Centenary Bible case went beyond the borders of Nkhoma Synod, which attempted to put a positive spin on it. In its report to the 1990 General Synod, Nkhoma Synod gave a brief summary of the Centenary Bible episode:
Special Centenary Chichewa Bibles were printed in three different bindings and were liked and bought by many people.
In 2002 the International Bible Society � Africa based in Nairobi, Kenya produced Chipango Chatsopano (The New Testament) Mu Chichewa Cha Lero (In Today�s Chichewa), a work that was begun in 1995. Veteran Nkhoma Synod minister and CCAP General Secretary YA Chienda is Chairman of the Board of the International Bible Society in Malawi and thus very much a part of this important work. They are now working on the Old Testament. The work involves the use of two teams, a translation team, and a review team. Rev. Michael Khombe is heading the review team. He says that his Hebrew is not good, but they are not translating directly from Hebrew. The idea is to use the 1923 version and from it produce a contemporary Chewa version that is aimed at Malawian young people. Lester Chikoya is Coordinator for the project.

10.4 THE DIFFICULTIES OF KUUNIKA
The story of Kuunika roughly parallels that of Nkhoma Synod�s literature and printing department in general. As in the case of other Synod departments, it has had draw upon outside expertise to continue to function, and then with difficulty.
Kuunika is the magazine of Nkhoma Synod, giving news and devotional material. It was in existence at the time of the DRCM dissolution in 1962; with its roots going all the way back to 1909. In 1958, it merged with the Zambian publication Muuni. Following this, there was a drop in subscriptions that required a ?1,000 per year grant from the General Missionary Conference to keep it going. For most of that time, it has been published almost entirely in Chichewa. The Synod had a Kuunika Committee made up of both South Africans and Malawians. In the sixties, the publication continued to experience financial difficulty (Pauw 1980: 209-211).
In 1971, the subject of revival of Kuunika was taken up. Debts owed to Kuunika by congregations were to be recovered. Effort was to be made by the editor and by ministers to instruct reporters within churches. There was to be greater variety in content. At the same time the idea of an English-language Synod newsletter was approved, provided that it did not cost the Synod anything. This idea was never implemented, it later being decided to incorporate English-language pages into Kuunika.   The use of English in Kuunika has seldom been extensive, perhaps reflecting the preferences of its target group.
Nkhoma Synod in its Synod meeting of 28 August � 4 September 1971 still wrestled with the problem of an insolvent Kuunika. In addition to appointing a commission of inquiry into the problems of Kuunika, it set aside �a Sunday in March on which the offerings will be to subsidize Kuunika. If the collections are not enough, the congregation must add on to it from its funds until it totals ?4.� Synod approved, at the Twelfth Meeting of Synod, held 25 July � 2 August 1972, a suggestion from the Kuunika Committee to assess MK16 from each congregation, �This is compulsory for all congregations�. In return, each congregation would receive 40 copies of Kuunika; each church member who paid a subscription of 40 tambala per annum would receive a copy. It was agreed that, �A special collection for Kuunika on the appointed day shall continue.�
In 1982 the Synodical Committee received the following list of problems regarding Kuunika.
� The Kuunika gets late to the congregations due to the fact that the Press has too much work to do.
� The Bus taking the mail from Nkhoma very often does not run and so the mail does not go out in time.
� Many congregations do not send the subscription for Kuunika.
� Very often the Chichewa and the grammar is not correct and understandable. This has the result that people loose interest in the paper.
At the Nineteenth Meeting of the Nkhoma Synod held 5 to 12 April 1983, Kuunika was again the topic. It was directed that all congregations should have their subscription fees paid up by the end of October 1983. Failure to do so would be cause for the Editor to hand in names of delinquent congregations to the clerk of Presbytery who would then �deal with the matter.�   The same 1983 synod meeting agreed to the suggestion made by the Synodical Committee that a Literature Committee should be set up.   The Nineteenth Meeting also received the thanks of Rev. YA Chienda for their support of the Bible Society. CLAIM reported the opening of bookshops at three new locations: Dwanga, Thyolo, and Thekelani.
In 1985, the Committee of Kuunika asked the Moderamen to ask CLF for a grant of MK 8,000. They also asked for a travelling expense for the editor rather than him having to submit a report for each trip. The existing system was retained.
The Financial Committee noted with regret in 1992 that the cost of printing Kuunika had risen dramatically. The committee suggested that the Moderator and Clerk of Synod contact some companies and ask them to advertise in Kuunika, and then ask them for donations.   A few months later, there was a change in the administration regarding Kuunika.
The committee decided that Kuunika should be incorporated with the Print (Department), where it should still be produced in order to be sold.
CCAP General Secretary YA Chienda says that a South African consultant was brought in, who did not recommend continuation of the periodical. Chienda further says that it has long lacked �a proper editor�.
Kuunika has been �in and out�, says Rev. Michael Khombe. Kuunika, he said, is still being published, albeit only sporadically.

10.5 CHAPTER SUMMARY AND CONCLUSIONS
In many parts of the world, the production and distribution of Christian literature is itself an essential ministry. The literature department and the press at Nkhoma Synod made many notable contributions in the period beginning in 1962. Because of its tradition of advancing education, involvement in literature distribution was a natural form of evangelism and teaching for the Synod.
However, this particular department of the Synod has demonstrated some glaring weaknesses; there were poor managerial decisions. One example of this problem was the continued insolvency of Kuunika, and the determination to keep it afloat. A commercial enterprise would have abandoned the project long ago. It proved to be a problem lasting years, and year after year defying resolution, requiring subsidy from South Africa, at a time when other projects were crying for aid. One may be tempted to ask, was that the best stewardship of scarce resources?
Another example of managerial shortsightedness and miscalculation was the production in 1988-89 of �Centenary Bibles� that had pictures on the cover of several active-duty ministers, which many found in poor taste. Understandably, one might ask what was the message they were trying to send.
One finds disturbing the power of Synod to compel (or to attempt to compel) congregations to purchase so many copies of Kuunika. This in itself raises a huge church polity issue. A Western researcher sees in this a monumental digression from the Reformed tradition. The issue that is involved here is actually much bigger than merely the salvaging of a denominational publication known as Kuunika. If the Synod, acting as the Synod, can dictate actions and enforce compliance upon its various congregations, in what sense is the integrity of the Presbyterian system preserved? This, in turn, relates back to the secondary question, �What is the nature of the polity of Nkhoma Synod?�
One notes with interest that in 1982 the General Synod, representing Livingstonia and Blantyre synods as well as Nkhoma, directed the standardization of the Catechism Book. The fact that the Synod still relies heavily upon catechism books says �Yes� to the question, �Does Nkhoma Synod see itself as a confessional church?� This drive toward standardization actually began earlier, and will be discussed more fully in chapter twelve, which deals with relations with other synods and denominations. This relates back to the secondary question, �What is the nature of the relationship between Nkhoma synod and the other synods�, illustrating another way in which Nkhoma Synod developed a self-understanding as a church: a turning away from the DRC in the direction of the CCAP mainstream.
It was pointed out that the location of Nkhoma Synod�s printing press is a problem. The Baptist Convention of Malawi has its Baptist Publications in Lilongwe, the capital of the nation. The Assemblies of God has a printing operation in Limbe-Blantyre, the largest city in the nation. Nkhoma�s press, however, is at the end of a fourteen � kilometre dirt road that is nearly inaccessible in the rainy season.
In spite of the problems faced by this department of the synod, it is one worth preserving. The youth of Malawi in particular are subject to many non-Christian influences, and much of the available Christian literature is not in the Reformed tradition. There is, for example, a Christian bookshop in �City Centre� near the British Council and the National Library Service in Lilongwe that specialises in imported �Health-and-Wealth� literature.
The next chapter deals with the secondary question, �What part did Nkhoma Synod play in the political development of the country?� It is noteworthy that the printing press at Nkhoma remained steadfastly apolitical. At no time was it used for political purposes � either pro- or anti-government. We shall see that in more recent times, the Nkhoma printing press has published sometimes controversial, �Pastoral Letters.� However, these have not been intended to dictate how the people of Nkhoma Synod voted. Indeed, they have been most careful to avoid mentioning any political party by name. Instead, we shall see how these letters helped Nkhoma Synod to find a prophetic voice in a new climate of democracy and freedom of speech.

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