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Chapter Thirteen

Relations with Other Denominations

13.1 INTRODUCTION
The previous chapter talked about church government within a particular denomination � the CCAP. This chapter expands upon that theme, and shows how Nkhoma Synod moves and acts as a sovereign entity towards the larger Church in the world. It sets the terms by which it participates with that larger Church, how it receives and gives assistance, and it decides with which components of that larger Church it enters into relations. It is able to see greater compatibility with some bodies than with others.
This chapter begins with describing the relationship with its �parent church,� the DRC, and the changes necessitated by the unification of Reformed churches in South Africa�s Western Cape, and then moves on to the wider world of Reformed churches. It shows how the Synod meets the challenges of the existence of very different traditions within its geographical jurisdiction. Finally the chapter shows the importance of participation with interdenominational, ecumenical bodies.

13.2 RELATIONS WITH OTHER REFORMED BODIES
In 1962 the Deed of Agreement had to be approved by the DRC in Cape Town. Among the changes made was to change the term �missionaries� to �personnel�.   This is important; if the church has truly reached maturity, why does it need �missionaries?� When the General Administration Committee (GAC) met for the first time in June 1962, all the heads of the departments (medical, bookshop and literature, transport, water and electrical, building, carpentry, and MEMA were South Africans. Two years later, there were Malawian department heads � for publications, carpentry, and transport. In 1962 the Chairman of the GAC, Rev. KJ Mgawi, was Malawian, but the Vice-Chairman, Rev. GF Hugo, was South African. The dissolution of the Dutch Reformed Church Mission (DRCM) would take time to be fully implemented.
In the course of the sixties, the Synod began to feel itself a part of a wider family of churches. The Meeting of Nkhoma Synod held 16 � 23 August 1968 meeting sanctioned joining the Reformed Ecumenical Synod.
�The Synod is willing to join this Board (body) because this Board (body) has the same teaching and faith as we have in the reformed church. (Book of Order of Service of Nkhoma Synod Part IV.) The Secretary sent a telegram to the Synod Meeting which is now being held in Netherlands to inform the delegates of the meeting our decision.� The �Rules and Standing Orders of the Reformed Ecumenical Synod� states a five-fold purpose for its existence:
1. To advise one another regarding questions and problems of import pertaining to the spiritual welfare and the Scriptural Government of the churches.
2. To confer together, as far as advisability or necessity may require, regarding missionary work of the churches at home and abroad.
3. To strive to attain a common course of action with respect to common problems; likewise to issue joint resolutions regarding movements, practices or dangers, when joint statements are deemed necessary.
4. To give united testimony to our common Reformed faith in the midst of a world living in error and groping in darkness, particularly to the many churches which have so lamentably departed from the truth of God�s Holy Word, and which are in dire need of a return to the faith of the fathers.
5. To express our precious unity in Christ and our oneness as Reformed Churches, though scattered over the earth.
The �Nature and Extent of Authority� was also addressed by the same document.
Although it is undoubtedly true and an accepted principle that ecclesiastical decisions and deliverances which are indisputably in full agreement with the Word of God are authoritative, and that it is consequently not necessary to attribute judicial authority (kerkrechtelijk gezag) to all decisions of the Ecumenical Synods, yet is shall be understood that the decisions and deliverances of the Ecumenical Synod shall be considered advisory in character, and shall be considered binding for the respective churches only after their national synods (or assemblies) have adopted such decisions and deliverances as their own. However, the churches are under obligation to take such decisions and deliverances under serious consideration so that there may be, as much as possible, unity in attitude and action.
13.2.1 The Reformed Ecumenical Synod
The Executive Committee of Nkhoma Synod, meeting on 19 September 1968, learned �with pleasure� that the Synod had been accepted as member of the Reformed Ecumenical Synod.
A 1972 Synodical Committee meeting reported that the Orthodox Presbyterian Church in America and the Reformed churches in New Zealand were expressing concern over the theological directions being taken by the DRC in the Netherlands. Some concerns included its joining the World Council of Churches, allowing women into the ministry, deviation from Reformed accounts of creation, and its interpretation of the authority of the Bible.   It ought to be noted that Nkhoma Synod tends to take a dim view of progressive theology and would in many ways feel compatible with the Orthodox Presbyterian Church (a conservative breakaway group formed in 1936).
In 1981 Dr. P. Schrotenboer, General Secretary of the Reformed Ecumenical Synod, visited Nkhoma Synod to explain that discussions were taking place regarding RES members� association with the World Council of Churches. Nkhoma Synod stated unequivocally that they were not members of the WCC, �But we will take part in this discussion as a member of the family of Reformed churches in Central Africa�. The REC and Nkhoma Synod continue to cooperate today.
The Reformed Ecumenical Council (REC) held a conference on African churches and development February 15-18, 1994. The conference was held at Namoni Katengeza Church Lay Training Centre at Chongoni, with Nkhoma Synod as the host church. Some 40 participants from eight African countries attended, including Kenya, Nigeria, South Africa, Namibia, Zimbabwe, Zambia, Mozambique, and Malawi. The theme was �The African Experience in Development�. The General Secretary of Nkhoma Synod, Rev. I.M. Kainja opened the conference. Richard an Houten (sic), the General Secretary of the REC was also present at the meeting.
Summarising the relationships with Presbyterian churches from abroad, Rev. CL Chimkoka says that while ties are strengthening with the PCUSA, and the Presbyterian Church of Taiwan, the tie with the Presbyterian Church of Ireland is the �predominant� one. Additionally, the Church of Scotland is sending nurses to the hospital at Nkhoma, while the Reformed Mission League of the Netherlands is assisting with Zomba Theological College. Chimkoka points with pride to the fact that Nkhoma Synod continues to be active in the Reformed Ecumenical Synod, where he sits on the Executive as an advisor.

13.2.2 The Council of Reformed Churches in Central Africa
At its 15 June 1968 meeting, the Moderamen informed General Synod that the Liaison Committee between the African Reformed Church in Zambia, the Dutch Reformed Church Mission in Zambia, The African Reformed Church in Rhodesia, The Dutch Reformed Church in Rhodesia, the Nkhoma Synod of the CCAP, and the DRCM in Malawi, which was formed in 1957, was dissolved in July 1967. In its place was formed the Council of Reformed Churches in Central Africa. It was composed of the ARC in Zambia, the ARC in Rhodesia, and Nkhoma Synod. The Salisbury Synod of the CCAP had been invited to join.
In 1985, Nkhoma Synod demonstrated that it wanted to be an active participant of this body. It entreated its ministers to take part in a meeting of the Council of Reformed Churches to be held in Malawi. �The committee confirmed that the meeting of the council should be held here in Malawi and, if possible, many ministers should attend this meeting.� Nkhoma Synod�s link to this organisation continues.

13.2.3 World Alliance of Reformed Churches/southern Africa alliance of Churches
At the meeting of the Synodical Committee of Nkhoma Synod held on 30 October 1969, it was learned that there had been a merger of the World Alliance of Reformed Churches and the International Congregational Council. The Committee received this information from a letter from the Senior Clerk of General Synod, which was a member of the WARC (World Alliance of Reformed Churches).
The World Alliance of Reformed Churches claims that it provides links to more than 75 million Christians in more than 100 churches globally. Its stated aims are to promote dialogue, unity, and reconciliation between and among its constituent bodies, and to promote understanding and to remove barriers between its member churches and those outside the Reformed fold. It further seeks to �interpret and reinterpret the Reformed tradition, to work for peace, economic and social justice, human rights and the integrity of the environment, to promote fully inclusive community, and to further dialogue with other Christian communions and other religions� (CRCWC 2003).
There is a regional branch of the WARC. The 1990 CCAP General Synod held in Blantyre received greetings from Rev. Dr. SD Chiphangwi, representing the Southern Africa Alliance of Reformed Churches (SAARC).
He called for more involvement and participation of the CCAP in WARC programmes on social and economic issues. He expressed thanks for issues that were raised by the former Senior Clerk of the General Synod.
The CCAP General Synod of 1994 heard another address from the SAARC�s Rev. Dr. SD Chiphangwi. He extended congratulations to the nation of Malawi for their peaceful transition to democracy. He said, �The Southern Africa Alliance of Reformed Churches is happy that, through the World alliance of Reformed churches, it was able to accompany the people of Malawi in a small way in their quest for freedom and human dignity over the past two years. He went on to say �that SAARC greatly values its relationship with the CCAP. We have cherished your assistance and invaluable support over the past five years and we look forward to stronger ties between the CCAP, and SAARC in future.�
The CCAP General Synod meeting of 2000 held in Blantyre heard a speech by Rev. Majaha Nhliziyo of the SAARC. At this time it consisted of 19 member churches and 6.5 million members. He read a series of resolutions to be considered and endorsed by the General Synod. Areas of concern included: spreading the Good News of Jesus; healing of divisions; redressing past wrongs; critical engagement with state structures and civil society; economic justice; responsible stewardship and redemption of the environment; and �wholeness for individuals and communities affected by AIDS; violated by sexual and other forms of abuse; displaced by war, political repression and dispossession of their land; or disempowerment by the uneven access to modern technology.�

13.2.4 The Presbyterian Church of Canada
The DRC in South Africa was not the only source of financial assistance for Nkhoma Synod. A December 1980 meeting of the Moderamen acknowledged a gift of Canadian $2,500 from Board of World Mission of the Presbyterian Church of Canada, �to be utilised at our discretion�.
At the 1982 CCAP General Synod, Nkhoma Synod acknowledged the contribution of Canadian Presbyterians.
The United Presbyterian Church in Canada is thanked for donating a Mini Bus to this Centre. It helps in the work of Evangelism as well as in transporting members to and from the Centre.
At the 1990 CCAP General Synod held in Blantyre, Miss C. Henderson from the Presbyterian Church in Canada brought greetings. �She expressed joy for the continued relationship between the CCAP and P.C.C. She brought special greetings from Rev. Dr. R. Talbot-Africa Secretary of P.C.C. and wished the General Synod God�s continued blessings.

13.2.5 American Presbyterian Churches
From the 1986 Annual Report of the General Secretary:
. . . peace and stability in the country, which caused the Synod to continue peacefully with its work . . . the women�s organization more involved in the work in the congregations. There was a growing relationship with churches within the country in economic areas. Even across the borders of the country encouraging conversations were held, like e.g. with the Presbyterian Church of the USA. The Synod is, however, very cautious in regard to churches whose doctrine �are no longer Reformed in faith and practice, but have adopted some liberal theological teachings. The Synod will guard against such churches, their influences and ideologies.� �Our Mother Church, the DRC in Cape Town, has been our right hand and support . . .�
In 1991 the Moderamen noted a request from the Orthodox Presbyterian Church in America. This is a small denomination that broke away from the United Presbyterian Church USA in the late 1930s.
The Orthodox Presbyterian Church in America expressed their desire to have the names of all our ministers, so that their people could correspond with them. It was approved that the names be sent.
The CCAP General Synod in 1994 held at Chongoni received greetings from Rev. Dr. J. Kang, representing the Presbyterian Church in the USA.
Dr. Kang said he and his family were feeling at home since their arrival in the country in December 1990. He also disclosed that the Presbyterian Church launched a programme called Year with Africa, which was extended to 1995. He said he believed that the success of the programme would depend upon the support of the Malawian Church. Dr. Kang further told the General Synod Meeting that the Korean Congregations were found in the U.S.A thereby influencing the American society. He finally expressed the hope that Malawian church would also influence (sic) the American Society.
The Moderamen reported in the minutes of a 1994 meeting that on 1 September of that year they would receive a delegation of �four pastors� from the Presbyterian Church of America. They further noted one of them would be a woman .
At the 2000 CCAP General Synod held at Blantyre, Presbyterian Church in the USA representative Rev. Debbie Chase gave a word of exhortation.
Rev. Debbie Chase lamented over what she termed as prohibitive policies partner churches pursued where the art of listening and willingness to learn were lacking on the side of partners. She observed the patience, obedience and willingness to learn are major catalysts toward oneness. We were all created in God�s image, so we need to respect one another, she added.
Another daughter church of Lilongwe CCAP is Lingadzi CCAP. During 2001 � 2002 it was assisted by Rev. Gene Straatmeyer, a minister of the PC(USA), and is currently served by Rev. Otis Smith.    The PC(USA) also contributes to Zomba Theological College, and contributes personnel such as Frank Dimmock, a coordinator of medical services.
In 2001, a particular congregation in the U.S., identified as �Broadway Presbyterian Church�, approached the Synod. It stated a desire to establish a relationship with the Synod. The Moderamen directed that � the Church in America should send its constitution to be analysed by the Synod�. The implication here is that the Synod may not understand that in America today there are a number of denominations with �Presbyterian� in their names, ranging from theologically very conservative to very liberal. If a particular congregation has any kind of missions thrust, in all likelihood it is from one of the more conservative ones.
13.2.6 The Reformed Mission League
In 1987, the Synod was invited to become affiliated with the Reformed Mission League of the Netherlands (RML). The Moderamen set a discussion with this body, and included the Presbyterian Church of Ireland in the discussion.
In 1990 the Reformed Mission League extended an offer for assistance in development. It was accepted. The Reformed Mission League�s offer of financial assistance in the field of development and other related fields, was accepted. It will mainly be spent on relief and development among the refugees from Mozambique.    In more recent years, the RML has involved itself in such things as famine relief in Malawi and in Mozambique (see section 9.2)

13.2.7 The Presbyterian Church in Ireland
At the 1990 General Synod in Blantyre Rev. D. Nesbitt brought greetings from the Presbyterian Church in Ireland. �He then presented a gift to the General Synod which he brought from the Presbyterian Church in Ireland which commemorated their 150th anniversary.�
Rev. McMullan from the Presbyterian Church of Ireland sent a letter to the Synod in 2000 informing that for three consecutive years, 2000, 2001, and 2002, the Irish church would increase its contribution from �4,000 to �5,000 per year. Additionally, NIFCOTT would receive �1,000 per year from them.

13.2.8 The Presbyterian Church in Taiwan
Presbyterians in Taiwan began to play a significant role. On April 25,1996, visitors from that country arrived and were greeted at the airport by every member of the Moderamen.   Later that year the Taiwanese promised to send a delegation that included experts in construction and fish farming.   In 1998, the Taiwanese donated roofing material for Dzenza Church.   In 2003, the Presbyterian Church of Taiwan aided in the purchase of eight hectares of land.

13.2.9 The Network for African congregational Theology (NetACT)
Through NIFCOTT and Rev. Dr. Hennie van Deventer, Nkhoma Synod collaborates with NetACT, a consortium of educational institutions in Africa that are within the Reformed tradition. It has a variety of interests, but it identifies AIDS as a chief concern (see 7.2, �The Challenge of HIV/AIDS�).
NetACT is the Network for African Congregational Theology, a network of theological institutions in the Presbyterian and Reformed tradition in Sub-Saharan Africa.
Congregational Theology is theology as practiced in the Christian Congregation as the body of Christ, discerning the will of God in the process of interpreting the Scriptures and its own specific context, empowering the Congregation to address its multiple problems, challenges and sufferings, in Sub-Saharan Africa manifest in the pandemic of HIV/AIDS, abuse of power, corruption and economic injustice (among others).
Introduction
In February 2000 in Nairobi, Kenya, a network was formed between the Faculty of Theology of the University of Stellenbosch, South Africa, and sister theological institutions in Southern Africa. The University of Stellenbosch acts as the central resource centre from where the whole network is administered and coordinated. Initiated by the HIV-AIDS pandemic, poverty and the widespread corruption experienced everywhere, a holistic approach was opted for. We will start describing the general objectives of the project before focussing on the main thrust and most important spearhead of the endeavour: how to address HIV-AIDS in local rural and urban communities in Africa. In April 2001 the Mission, Values and Vision of NetACT were formulated and a detailed strategic planning exercise was held by all the participating institutions in Lusaka, Zambia. In August 2002 in Lilongwe, Malawi the constitution and the HIV / AIDS curriculum and project were finalised.
� The project's ultimate aim is to develop leadership to empower suffering people in Africa to take responsibility for their future.
� The most urgent problem that we are addressing is the HIV-AIDS pandemic. Not a single household, congregation and community in Southern Africa is unaffected by this tragedy.
� Our basic hypothesis is that a holistic approach is needed to address the root causes of the pandemic.
� Our strategy is to develop a network that will link the necessary people, institutions and resources that can address the problems effectively.
� The key human resource to make a difference on the ground is congregational leadership (especially pastors) and the leadership of the Women's Guild.
� The key infrastructure resources are the theological institutions and congregations.
� A key assumption of our venture is that Africa and its people are deeply religious and that no solution to its problems will be sustainable without a religious dimension to it. We believe the church holds the most important key to the solution of the problem because it can provide a new set of values for a post-colonial and post-independence Africa.
� The logic of this hypothesis is simply the fact that the church, with all its flaws and inadequacies, is nonetheless the most reliable, influential and effective non-governmental organization (NGO) in Africa. The Christian church is growing and it reaches the people. We need to help it to develop its leadership skills and intellectual resources (NetACT 2002).

13.3 FROM �DEED OF AGREEMENT� TO �PARTNERSHIP AGREEMENT�
In April 1962, the Mission Council convened for the last time. Following its final session, Nkhoma Synod convened, and in June of that year the General Administrative Committee of the Synod assumed the tasks of the Mission Council. The 1962 Deed of Agreement covered the relationship between the DRC and the Synod, including cases of discipline, transfer, administration, control and use of property and financial assets formerly held by the DRC, and the representation of the DRC on the GAC. On 1 July 1962 all properties, stocks, and assets were taken over by the Synod (Pauw 1980: 388-91).
The Deed of Agreement of 1962 has been amended several times. The 1971 version abolished the General Administration Committee (GAC) and established the Joint Financial Committee (JFC). It was to be comprised of three DRC members, the Moderamen, the Treasurer, and three Nkhoma Synod members. All government grants in regard to salaries for DRC personnel were to be at the disposal of the JFC. The JFC had responsibility for building maintenance and was entitled to rent houses and residences. It had full responsibility for all rates, taxes, insurance, and other expenses related to properties as well as full responsibility for meeting all business liabilities. All profits from the departments were to be for the benefit of the JFC, who was to prepare an annual budget, with a progress report was to be sent to the DRC annually. There was to be a Finance Committee to oversee those things for which Nkhoma Synod had sole responsibility. The General Secretary was to �act as correspondent with the DRC and the Nkhoma Synod�. The duties of the Liaison Officer, supplied by the DRC, were spelled out. The Personnel Committee regulated affairs pertaining to DRC personnel and their children.
Then, in 1992 the Deed of Agreement was replaced by the Deed of Partnership. The previous Deed had been in effect since 1971. Due to the decision of the Synod of Nkhoma in 1991 to do away with the post of Liaison Officer, a new Deed of Agreement had to be drafted between it and the DRC in South Africa � more specifically, the Synod of the Western Cape. This required discussions between the two synods.   The changes made were as follows:
� It was a �Deed of Partnership,� implying a final moving away from the �Mother � Daughter� relationship.
� The Joint Financial Committee (JFC) was abolished. In its place was established a �Partnership Committee�.
The new Partnership Committee would only deal with matters concerning personnel, further theological training, and finances in connection with the Grant. This meant that only the spending of the annual Grant would be discussed in the meetings of the Partnership Committee. It would be handled by way of a budget and financial, and audited, reports. The new Deed of Partnership was approved and signed in May 1992.   At that time, there was no JFC, and there was no Liaison Officer. There was now a Partnership Committee, �a forum for dialogue between the Nkhoma Synod and the sister Church of the DRC in SA in order to reach consensus in matters concerning personnel, further training and finance�. Composition of this Partnership Committee was similar to the JFC: there would be three DRC representatives, and from Nkhoma Synod, the Moderamen, the General Secretary and the Treasurer. The Personnel Committee now included the Moderator and the General Secretary. Government grants �will be for the disposal of the Nkhoma Synod�. Control and responsibility for property went to Nkhoma Synod. The Partnership Committee �will make no changes in the approved administrative system, the keeping proper accounts and records, financial arrangements and control without the approval of the Nkhoma Synod and the DRC.�
In 2003 a �Partnership Agreement� replaced the Deed of Partnership. It recognized Nkhoma and the �partners� as full equals, and gave specific stipulations as to what each �partner� was to do. Nkhoma said that it wanted to receive prayer requests from South Africa, to be in a position to assist, and to send personnel abroad. Nkhoma was to send evaluations on the work done by South African personnel back to the sending partner. The 2003 �Partnership Agreement� which replaced the 1992 Deed of Partnership featured a number of pivotal changes. Unlike the previous Deed of Agreement and Deed of Partnership, the 2003 document was between the Nkhoma Synod and the �Commission for Witness in South Africa,� representing the �Family of Dutch Reformed Churches in the Western and Southern Cape.� This latter group included:
� The Dutch Reformed Church in South Africa (Western-Southern Cape Synod)
� The Uniting Reformed Church in Southern Africa (URCSA) Cape Synod
� The Reformed Church in Africa (RCA) Sunthosham Congregation
This Partnership Agreement defines its terms - partnership, partner, and personnel. The purpose of partnership is �to find effective ways for various partners to share resources . . . � Partner includes � . . . any organisation which Nkhoma synod will decide to enter into an agreement.� Personnel is defined as �persons who are contracted by Partner Churches and seconded to Nkhoma Synod . . . �
We recognise our close relationship as churches that sprang from one and the same branch of Reformed churches which are spread out all over the world. We, therefore, recognise the existence of ties of unity between us that in many ways are uniquely and historically closer than ties with other churches. We recognise that the process of reunification which is currently under way in South Africa brings to realisation the dream of one re-united (Dutch) Reformed Church in Southern and even Central Africa and that, while recognising that Nkhoma Synod is at the same time part and parcel of the CCAP, this process of re-unification will draw us all closer together in some way or other. We therefore also see this new Partnership Agreement as an expression of this unity as well as a way to further and promote the broader re-unification process.
The meat of the Agreement is found in PA 8, �Partners� Obligations�. Nkhoma Synod is to set terms of service for personnel sent from the Commission for Witness in South Africa. It is to send requests for personnel and for funding for �various projects�. It is to send reports and evaluations to the partners, and is to demonstrate accountability for the funds it receives. The PA does not envision Nkhoma Synod receiving monies for ordinary operations, but rather just for �projects (PA 8.1.3 and 8.1.4)�. The Commission for Witness in South Africa shall �send all the monies to Nkhoma Synod (PA 8.2.4)� and in general provide for all the expenses involved with personnel staying in Malawi.
    An International Office was created, representing all partner churches, and managed by AnnaMarie de Klerk, who reports to the General Secretary of Nkhoma Synod. The Partnership Agreement was signed between Nkhoma Synod, the Uniting Reformed Church of Southern Africa, the RCA, and the DRC in South Africa. In April 2004 this Partnership Agreement was to be signed by the Presbyterian churches of Ireland, Scotland, Taiwan, and by the PC(USA).
The forging of the new Partnership Agreement required some back-and-forth give-and-take. When Nkhoma Synod sent a draft version to the Commission for Witness in South Africa, the latter expressed a particular hope.
In this sharing in a common calling and mission, our relationship as true partners will mean that it is of paramount importance that we should make sure that we move away from a �we/you� paradigm to a �we/we� or �us/us� paradigm.
This response seemed to feel that the Partnership Agreement was too one-sided and that the giving was all going one way. Further in the same document it reads,
In pursuit of our common calling and mission we would therefore desire to see a greater degree of reciprocity and of mutual sharing and support between Nkhoma Synod and its Partners. Almost all the emphasis in the present document seems to be on the Partner Churches providing workers and money. Mutuality seems to be expressed by praying for each other�s needs (PA 7.1,7.2) and visiting one another. Are there not more areas of mutuality?
The CCAP General Assembly General Secretary, YA Chienda, explained to the present researcher what made the Partnership Agreement with the Commission for Witness necessary in the first place. In 1994, a new political era dawned in South Africa. An outcome of this has been a realigning and amalgamation of several Reformed bodies in that country. Nkhoma Synod�s traditional ally, the DRC, was part of this new configuration, thus it made sense to create a Partnership Agreement that included all the bodies with which the DRC was reuniting.

13.4 RELATIONS WITH NON-REFORMED CHURCHES
At the meeting of the Nkhoma Synod of 16 � 23 August 1968 several issues regarding this topic were discussed. One was the condition under which members of the UMCA (Anglican) could be accepted by an Nkhoma Synod congregation (�But we must still co-operate with CMS as usual�) , while at the same time the Synod decided against joining the Evangelical Association. One reason given was that �there are already some groups which are members of this association whom we fear, e.g. Assemblies of God�.
At the same August 1968 Nkhoma Synod meeting there was a discussion regarding the Catholics. �The Synod does not agree with Roman Catholic Church because the teachings of the Roman Catholic Church are against the Word of God.�
The possibility of union between the CCAP and other denominations was under consideration in 1970, but the Nkhoma Synod had little interest in this matter. �As for now Nkhoma Synod will continue sending mere observers to the Church Union Committee . . .� It particularly rejected the idea of any joining together with the Anglicans, who were seen as moving closer to Catholicism. In any case, the proposed union never took place.
In 1972, Synod was asked to send a delegation to a church union meeting in Limbe to explain why they could not participate in the proposed union. They declined to do so. The same meeting turned down an invitation by the Anglican bishop to use the Anglican lay training centre (this is located near Zomba; it is called �Chilema�). They pointed out that they had their own, at Chongoni.
The Anglicans became a full partner at the Joint Theological College. They had a representative on the theological Board and a tutor, Canon Rodney Hunter. In 1979, it was noted �Anglicans students have been attending in the past, but now they may officially have 15 students in 4 years just as Nkhoma, Blantyre and Livingstonia Synods. In that year, in 1979, it was noted that the participation by other churches could cause the constitution of the college to be amended; any proposed amendments would have to be submitted to the Synods.
When people who were members of non-Reformed churches wished to join Nkhoma Synod, questions had to answered regarding the requirements for their admission and new policies had to be set. At the Synodical Meeting of 4-6 April 1973, the question arose as to what to do with people seeking transfer of membership from the Zambezi Evangelical Church. It was noted that since this Church did not have a uniform policy regarding baptism, they must attend catechumen class for one year �and then be baptised if circumstances require this, or not be baptised if they had previously been baptised by a recognised person�.
In 1981 Synod received and accepted the following report on Baptists, and the accompanying recommendation:
� They believe in the TRIUNE God just like us.
� They do not teach those who seek baptism in the Catechumen�s Class, they just baptize directly.
� They believe in baptism by immersion, and do not baptize children.
� Their ministers are found in two ways:
� Elected by the congregation and being installed forthwith;
� Applying for training, which may lead to a three years� course.
� Synod does not see its way open for establishing closer relationships with a Church which differs so much with our doctrines.
At the 1983 Meeting of Nkhoma Synod It was discussed what to do with people from �the United Church of Zambia� who were applying for membership in Nkhoma Synod congregations. It was decided that they would be accepted as members following a one-year catechumenate and acceptance of the creeds and teachings of the CCAP.
Cooperation, however, could be extended to groups even as different as the Seventh Day Adventists. This 1986 decision demonstrates:
The Moderamen received a letter from the Seventh Day Adventists asking permission to hold Youth Meetings at the Malingunde Youth Camp in August this year. The committee agreed, but before they go the Senior Clerk should arrange with Rev. Kazembe about the payment when the campsite is used by the Seventh Day Adventists.

In 1991 Nkhoma Synod issued a list of fourteen denominations that it �recognized:�
1. The Dutch Reformed Church (and also the African Reformed Church in Rhodesia and the Reformed Church in Zambia).
2. The Church of Central Africa in Zimbabwe.
3. The South African General Mission (Africa Evangelical Fellowship and Africa Evangelical Church).
4. The Zambezi Mission (Zambezi Evangelical Church).
5. The Nyasa Evangelical Church (Evangelical Church of Malawi).
6. The Presbyterian Church of South Africa.
7. The Bantu Presbyterian Church.
8. The Presbyterian Church of East Africa.
9. The Methodist Church.
10. Congregational churches.
11. The Paris Evangelical Church Mission.
12. La Suisse Romande.
13. The Berlin Mission.
14. The Moravian Mission.
�But the Anglican and Baptist churches are not recognized.�      The Methodists are not a major group in Malawi.

13.4.1 The Challenge of the AIC�s
Because of its creedal heritage, Nkhoma Synod is conscious of the differences between it and the �African Independent Churches�. Its ability to enter into cooperative ventures is thus restricted.
One of the �African Independent Churches (AICs)� in Malawi is the Last Church of God. It has a reputation for being tolerant of smoking, drinking, and polygamy. In 1978 Nkhoma Synod received a letter from them asking if they could uses Nkhoma�s printing press to print their hymn book. The Synodical Committee instructed the Secretary General to write them a letter informing them that they cannot use Nkhoma�s printing press because they are a �sect�.
At the April 1983 Synod meeting, there was a discussion on the topic, �The Reasons Why Our Church Members Leave the Church and Join Sects�. Concerning church members, reasons included insufficient knowledge of the Bible, unwillingness to accept discipline, desire to be church officers, and a desire to join a church that has looser rules. Concerning churches, many elders were not visiting people after having fallen into sin, and failure to teach the catechism adequately. The prescription for the problem included showing more love to backsliders, church leaders watching their own conduct and setting an example, more focus on the teaching of the catechism, and finally, those who prepare Mlozo (�Daily Readings�) were to take up the subject of �sects.�
In 1995, the present researcher did a study of AICs . The following is a partial list which came from that study, drawing heavily upon JC Chakanza�s 1983 An Annotated List of Independent Churches. Because of the proliferation of these churches, a complete list of Malawian AICs would be very difficult.
� African Methodist Episcopal Church.
Founded in Malawi in 1924 by Hannock Msokera Phiri.
� Chikondano.
Founded in 1958 by an American missionary of the Assemblies of God, Rev. ME. Udd.
� Christian Catholic Apostolic Church in Zion.
Introduced into Malawi in 1923 by Genesis Mbedza and John Wesley Dingiswayo.
� Church in the Home Mission.
Introduced by J.P. Banda in 1971 at Chihwembwe village, Nsanje District.
� Church of Christ (E. Severe).
Established in 1949 at Wendewende village by ES Severe, formerly a teacher for the churches of Christ.
� Church of Disciples.
Probably introduced into Malawi from the USA via South Africa, in the 1960s.
� Church of Jesus Christ (Apostolic) Inc.
Introduced into Malawi from the USA via South Africa in December 1978.
� (The) Company of the Truth.
Founded in 1941 by Efraim Chibambo, a former teacher at Ekwendi Mission School.
� Emmanuel Churches of Christ.
Most of the members were formerly members of ES Severe�s Church of Christ.
� (The) Emmanuel Gospel Mission.
Introduced into Malawi from the USA
� Independent Assemblies of God.
Formed in 1964 in Blantyre as a union of ME Udd�s Chikondano Church, Lyton Kalambule�s African Gospel Church, and two other groups. In spite of the union, some congregations still use the name Chikondano and African Full Gospel Church.
� Independent Baptist Convention.
Founded in 1978 by Dr. Daniel Malikebu.
� Kawale Zion Church.
This was the name of a particular congregation in the Kawale district of Lilongwe, found by the researcher�s research assistants in 1995. They believe that spirits can communicate with the living, and disapprove of the use of modern medicine.
� Last Church of God.
Headquarters is in Nkhata Bay.
� Living Gospel Mission.
Founded in 1978 in Blantyre as a non-denominational organization by Rev. Govati Msulila.
� Saviya Church.
Founded in the late 1960s by G. Saviya, a Roman Catholic headmaster of a primary school.
� Sent of the Holy Ghost Church.
Founded in 1935 by Biston Maloya and TA Kadewere.
� Seventh Day Baptist (Charles Domingo).
Domingo founded the Seventh Day Baptists of Malawi in 1910.
� Seventh Day Baptists (Joshua Chateka).
Chateka was a former assistant to American Seventh Day Baptist missionary Walter B. Cockerill.
� Seventh Day Baptists (Alexander Makwinja).
Formed in 1925 by Makwinja, formerly chief assistant to Cockerill.
� Seventh Day Baptist (Allan Kan�oma).
Founded in 1937 by Kan�oma when money raised for a motorcar was used for a different purpose.
� Seventh Day Baptist (Timothy Kalumbwe).
Also founded in 1937.
� Watch Tower Native Controlled and Jehovah�s Witnesses.
Founded in 1934.
Asked about AICs, The CCAP General Assembly�s General Secretary, YA Chienda, said that he did not think that they were a threat. He specifically discussed the Abraham African Church , known for its toleration of polygamy and consumption of alcoholic beverages. �Some of our weaker members went there,� he said. He pointed out that the leader of this group is a good personal friend of his, who believes in being �born again.� Chienda observes that, �The Lord is doing something there�. This friend also is head of the Lilongwe ministerial association and is chairman of the Evangelical Association of Malawi.
It is helpful to think of the independent churches as Africa�s Anabaptists. Profusion of variety, the eccentricity of their wilder manifestations, and a spirituality and radical Bible-centeredness are essential to them at their best� (Dowley 1995: 653).
Nkhoma Synod is linked to the World Alliance of Reformed Churches through the General Synod (Assembly). An ecumenical body that seeks dialogue with other faiths, the WARC had this to say about its encounter with AIC�s.
Representatives of the Nairobi-based organisation of African Instituted Churches � an institution created in 1978 to express the needs and concerns of nationalist, prophet-healing, and/or Pentecostal churches founded by African-and the World alliance of Reformed churches met for the first time in Nairobi, Kenya, in 1998. Their aim was to learn more about each other and to identify matters of common concern that could serve as points for future dialogues. These were: unity, in response to ethnic, denominational, and political divisions; gospel and culture; the empowerment of women. They agreed on holding a series of three dialogues under the general theme �Christianity in the African Context� (McAuley 2003).

13.4.2 The Challenge of the Charismatics
The CCAP General Assembly Policy and Strategic Plan 2000-2010 recognize that there are other Christian churches beyond the Reformed circle. It acknowledges two specific developments that merit attention.
There are two world - wide trends that need to be recognised. First, there is a move towards independence among many Christians who do not want to accept the discipline or doctrine of any national or international body. The spread of independent churches in Africa is massive and shows no signs of abating. Secondly, there is the tremendous growth of �Pentecostal� and �Charismatic� fellowships. Some of the Pentecostal groups are members of national and international councils, whilst many �Charismatics� resist any outside control or supervision. A general approach to such a variety of independent churches is difficult.
A group known as the Presbyterian Church in Malawi (PCM) broke away from the Blantyre Synod in 1998. General Synod made note of this in its 2001 �Strategic Plan�:
Recently there was a minor split in the CCAP when a few clergy and some members founded the Presbyterian Church of Malawi. While this schism, fortunately, was not large or severe, it nonetheless points to real weaknesses in our Church. People want more freedom in worship, more accountability among the leaders at all levels of the Church and more opportunity for spiritual growth.
When the PCM was formed in 1998, it was done so with an atmosphere of animosity. It started when some members of Blantyre Synod felt themselves unable to accept their synod�s discipline.
Born-again youths of the Blantyre Synod of the Church of Central Africa Presbyterian (CCAP) have formed a Presbyterian Church of Malawi (PCM) after failing to strike a balance with the Synod leadership.
The Born-agains who belonged to Limbe CCAP had earlier been asked to apologise to the Church for singing choruses and leading in faith healing on Youth Sunday, early this year. They did not, and were later excommunicated, said PCM national co-ordinator, Gilton Chakhaza.
Chakhaza confirmed that the birth of PCM follows the collapse of round-table discussions between the 10 born-agains and a Synod committee on dialogue. There was no compromise. He recalled that the dialogue had come a long way: �In 1996 we (born-again) and the committee on dialogue proposed to the Church that a Christian was one who was born again who could conduct healing prayers and exclamations, but the Church rejected this proposal and disbanded the committee.�
The crux of the issue was that the Church accused the youthful born-agains of introducing anti-doctrine values including speaking in tongues, singing choruses, and faith healing. Deputy General Secretary of Blantyre Synod, Greyson Mputeni said they had not been informed of the formation of PCM, but they had no problem because that is what freedom of worship is all about.
By design or mere coincidence, three Synod ministers resigned and immediately joined the youth-founded Presbyterian Church of Malawi. They resigned after failing to apologise to the Synod for not following the Church principles, according to Rev. Mputeni. The three ministers, Rev. M.H. Ngaiyaye, presbytery clerk at Chiradzulu CCAP, Rev. OS Maliya, Moderator of Blantyre City Presbytery, and Rev. H. Zyambo, Deputy Moderator for Zomba CCAP, were described by one Synod official as sympathetic to the born-again.
The three are said to have written the Synod leaders in 1996 accusing the leadership of exercising regionalism, jealousy and ignorance. They could not apologise and administrators ordered that they be suspended for three years which was a tall order to the ministers who opted to resign. Rev. Mputeni said the ministers� violation of Church principles had nothing to do with the issue of the born-agains. However, he said the Church could not stop them because everybody was answerable to God for whatever deeds (ENI 1998)
The PCM has a congregation in Lilongwe, meeting at the Kamuzu College of Nursing. This present researcher attended a service in 2002, which was a decidedly Pentecostal experience. The reason for the separation was the inability of the Blantyre Synod to accommodate this form of worship. An Nkhoma Synod minister informed the researcher that Nkhoma Synod has not lost any members to the PCM. He says that the reason for this is that while the preaching in Blantyre Synod is very formal and does not address issues such as sin, preaching in Nkhoma Synod is deeper and speaks to life issues. This informant went on to say that he himself �speaks in tongues�. By this he means that he preaches and prays in the power of the Holy Spirit, although the congregation hears Chichewa or English.
The present researcher felt a need to verify the minister�s assertion that Nkhoma Synod is not losing members to the PCM . For that reason he revisited the PCM congregation at the Kamuzu College of Nursing. This time he spoke with an elder. The elder estimated that while the members came from a diverse background, perhaps fifty per cent came from the CCAP. He also said that about 150 people met at the nursing college on Sundays. This was about the same size as what the researcher found in 2002. However, the elder went on to say that the PCM had ten branches scattered around the Lilongwe area, with the one meeting at the nursing college being the main one.
When asked about the challenge being posed by the PCM and other charismatic groups, the General Synod�s General Secretary, YA Chienda, said that his prayer was that the CCAP would be more open to the Holy Spirit. He went on to say, �We have thrown out the baby with the bath water�, and then further said, �We can learn from the Pentecostals.� During the interview with this present researcher, he pointedly brandished a book that he was reading, written by charismatic author Charles H Kraft.
Rev. Michael Khombe, Chairman of Nkhoma Synod�s Missions Committee, sees a �strained relationship� between Nkhoma Synod and the Student Christian Organization of Malawi (SCOM) because of the charismatic issue. While Nkhoma Synod started this organization with heavy participation, over the years other denominations brought their perspectives into it, and a charismatic element was included.   The present researcher has seen this for himself at SCOM meetings.
The CCAP General Assembly 2001 Policy and Strategic Plan 2000-2010 takes up the issue of the charismatic movement. It acknowledges the existence of a dilemma.
The charismatic movement has demonstrated a desire among many Christians to have more experiential worship and to express their faith in non-traditional ways- i.e., hand-clapping, hand-raising, singing praise choruses and dance, plus the opportunity for faith testimonies and healing prayers. The youth of the CCAP have demonstrated a desire for more opportunities for informal worship. The recent controversies over the �born again� movement illustrates this fact. The CCAP historically has heeded St. Paul�s warning that in the Church all things must be done �decently and in order�. However, we also recognise that worship is of the heart as well as the mind and people must be free to praise God in a variety of ways. The question then becomes: how do we maintain the identity, integrity and dignity of Reformed worship whilst allowing people greater freedom of expression within the service of divine worship?
Nkhoma Synod as has already been mentioned, has a tie with the World Alliance of Reformed Churches through the General Synod (Assembly). The WARC reported on its dialogue with Pentecostal churches.
After a meeting in Mattersey, England, in 1995, to explore the interest in and the feasibility of developing an ongoing dialogue at the international level, representatives of the World Alliance of Reformed churches and members of different Pentecostal churches met successively in Torre Pelice, Italy 1996, Chicago, USA (1997), Kappel-am-Albis, Switzerland (1998) an in Seoul, Korea (1999). The Torre Pelice session dealt with spirituality and the challenges of today. Participants identified two important areas of common ground: the central role played by the Bible in both Christian families and the importance of the Holy Spirit in proclamation and praxis. The topic of the following session was the role and place of the Holy Spirit in the church. There was much debate on the key issue of charismata. The Kappel session reflected on the Holy Spirit and mission in eschatological perspective, and the Seoul session dealt with the Holy Spirit, charisma and the kingdom of God. The fifth and final session of this dialogue was held in Sao Paulo, Brazil in May, 2000. It undertook an overall evaluation of the work accomplished and produced a final report, Word and Spirit, church and World based upon the first five years of discussion. The final report of the Pentecostal �Reformed dialogue was submitted to all WARC member churches for study and action in October 2001 (CRWRC 2003).

13.5 RELATIONS WITH ECUMENICAL BODIES
In its June 1970 meeting, Nkhoma Synod decided to become a full member of the Association of Evangelicals in Africa and Madagascar (AEAM). This was after having sent observers to their meetings for a couple of years. The Synod at the same time rejected the All Africa Conference of Churches (AACC). In its view, the former was �Biblical� and �evangelical�, while the latter concerned itself with social and political affairs.
However, the CCAP had appointed Rev. AS Labuschagne and Rev. Jonathan Sangaya, as moderator and deputy chairman of the General Synod, to represent the CCAP at the AACC�s first meeting. It was held in Kampala, Uganda, on 20 April 1963. Labuschagne said about this organisation,
The purpose of the AACC was to promote co-ordination, co-operation and unity among the churches in Africa and to assist in the social, economic and political growth in the new Africa. Rev. (Beyers) Naude maintained that if the DR Church had sent a strong representation to this conference, it could have helped Africa, together with the other churches, to realise this aim (Labuschagne 2003: 311).
The Twelfth Meeting of Synod held 25 July � 2 August 1972 approved the Synod�s becoming a full member of the Evangelical Association. It made its decision based upon advice from its observers to the Association�s meetings.   It also decided that becoming a member of the Bible Society was a good thing, and that letters of explanation should be sent to the congregations so that they would understand the benefits of this action being taken.
In 1974, several Synod members attended an All Africa Conference of Churches conference in Lusaka, Zambia. Rev. KJ Mgawi attended as a delegate of the Christian Council, and Rev. YA Chienda went as a delegated observer of Nkhoma Synod. JJ Mbuka, editor of Kuunika, and Mr. W. Kazembe, youth delegate of the Christian Council, also went. As was seen earlier, this in no way constituted approval of that body.
In 1974, Rev. YA Chienda was elected chairman of the Evangelical Association of Malawi.   This suggests that the leadership of Nkhoma Synod had earned a place of respect among other church bodies. This new respect was explained in the following report in the newsletter from the South African personnel. When appointed as General Secretary of the Christian Council of Malawi, Rev. G Kachaje said, �I paid a tribute to the DR Church.�
These strange words were spoken by Rev. Gibiel Kachaje in April last year when he was appointed as the General Secretary of the Christian Council of Malawi. In order to understand these words, the background has to be kept in mind. The members and leadership of Nkhoma Synod have a somewhat backward position compared to the other English-orientated Churches here as far as their level of education is concerned. Our mission concentrated on the evangelical side, while some of the other missions concentrated maybe too much on civilizing and the educative aspects in their mission work � to the disadvantage of evangelism . . . Maybe we neglected the mentioned civilizing and educative aspects, and only started to give attention to it at a later stage. The result was that the ministers and other leaders in Nkhoma Synod felt inferior for many years. Usually they were overlooked when people get appointed in posts where much English had to be spoken or written. (The older DR missionaries took great pains to study Chichewa, and were all fluent in Chichewa. They did all their teaching in Chichewa, which was then, on the other hand, not contributing to the Malawians� progress in English.)
And now, at last, a minister of Nkhoma Synod, and a product of the DR Church Mission, was appointed as Gen. Sec. of the Christian Council of which all the Protestant Churches are members � about the highest post in the church in Malawi. Through that, Rev. Kachaje said that . . . he took away the �disgrace� that was on the name of the DR Church.
The Synod has been characteristically cautious about joining larger bodies, both foreign and domestic. In 1987, the Synod was invited to become a member of the Council for Social Welfare Service in Malawi. The General Secretary was directed by the Moderamen to investigate and then submit a report to the Synod.   In 1992 this organisation established CONGOMA (Council of Non-government Organisations in Malawi), and it lists Nkhoma Synod as a member (Congoma 2004).
Council for Nongovernmental Organisations in Malawi (CONGOMA) is a membership umbrella body for NGOs in Malawi. It has a membership of 175 comprises of National, International and Emerging NGOs. It was established in 1992 as an offshoot of the council for Social Welfare Services in Malawi with the mission to enhance and maximize the potential and actual impacts that NGOs can and do have upon development in Malawi through mutual support between NGOs.
Nkhoma Synod is a member of the Malawi Council of Churches. Presently, there are nineteen members of this body, including Livingstonia and Blantyre synods, CCAP.
The Malawi Council of Churches is not a Church, but a Council, an association, a fellowship of Churches engaged in the advancement of God�s mission of transforming humanity after the image of Christ; of promoting holistic human development; and of fostering communities-in-communion of peace, justice and love.
In 1992, the Nkhoma Synod learned that it had been suspended from the Christian Council of Malawi (Malawi Council of Churches). This was in response to a letter written by Rev. Maseko to the Daily Times newspaper. As Nkhoma�s representative on the Christian Council, he had signed the affirmation of the 1992 Bishop�s Pastoral Letter produced by the Council. He was forcefully criticized for this at Nkhoma. He wrote a recantation, asking that his name be removed from the Christian Council�s document, and this got published in the paper. This angered the Council, and caused them to suspend Nkhoma Synod. In further retaliation, the Council decided to prevent Rev. AJM Mnthambala from going to study at the University of Nigeria.   This situation was not quickly remedied; with the reinstatement of Nkhoma synod still a topic at the Synod meeting of 1995.
During this turbulent era, the Public Affairs Committee (an association of denominations united for political and social action) was organized. For several years Nkhoma Synod stayed out, but was admitted in 2003.
Public Affairs Committee (PAC) is a Malawian religious based, interfaith organisation working in the field of democracy and governance. It is made up of the Episcopal conference of Malawi (Catholic church), Muslim Association of Malawi and the main Protestant denominations through the Malawi Council of Churches.   In addition to belonging to PAC, Nkhoma Synod has been reinstated to the Christian Council of Malawi (Malawi Council of Churches).
Regarding the World Council of Churches, Rev. C.L. Chimkoka says that there is some degree of hesitancy on the part of Nkhoma Synod. This is because of its political activism, and because DRC missionaries going back a number of years tried to discourage any participation with it.

13.6 CHAPTER SUMMARY AND CONCLUSIONS
The first of seven �secondary questions� that this study intended to answer was, �Does the self-understanding of the Nkhoma Synod entail that it sees itself as a confessional church?� The answer to this question is a clear �Yes�, and this principle clearly governs its relations with other bodies. It has demonstrated that it easily enters into dialogue and works with other bodies that it feels are compatible with the Heidelberg, Westminster, and other Reformed confessions. It has at the same time shown itself to be reluctant at best to work with those that seem to be at odds with its confessional tradition.
The fourth secondary question is �What is the relationship between Nkhoma Synod and the Dutch Reformed Church personnel?� The DRC presence has been shown to have drastically diminished; yet, those who remain fill a needed and appreciated function, making it unlikely to wither away completely. Perhaps in the years ahead members of other �Commission for Witness� Western Cape churches will make an appearance.
Nkhoma Synod in 1968 accepted �with pleasure� the opportunity to join the Reformed Ecumenical Synod (apparently �Ecumenical� did not for them at that time convey a negative meaning). It was seen that in 1970 the Synod became a full member of the more theologically conservative Association of Evangelicals in Africa and Madagascar while rejecting the more progressive and ecumenical All Africa Council of Churches. This did not, however, prevent them from sending a delegation to the AACC in 1974.
The 1978 rejection of the Last Church of God�s request to use the printing press, and the list of �recognized� churches says much about how Nkhoma Synod sees itself. Just as it is true that it consistently rejects ecumenicalism, it just as consistently rejects all things Pentecostal and charismatic. In a similar way, by calling the Last Church of God a �sect� to its face, it reveals its attitude of disapproval towards African Independent Churches (AICs). The response to be AICs and the charismatics can only be described as antagonistic; in some cases they are described as �sects. Perhaps the same kind of relationship exists between the CCAP and the AICs and charismatics.
Nkhoma Synod seems to value the continuation of traditional Reformed doctrinal positions and eschews more innovative or progressive theological developments. However, this did not prevent them from receiving personnel from the �Mainline Protestant� PC(USA) � i.e., Frank Dimmock and Gene Straatmeyer. It is through ties such as this that humanitarian aid, which is always needed in this part of the world, flows. It forges ties with Western Reformed bodies both directly, and through the General Assembly. The ties of the larger CCAP with certain ecumenical bodies may cause problems in the future for Nkhoma Synod. Through the period under study, the Synod has consistently rejected the World Council of Churches (WCC) and similar organizations.
The suspension from the Christian Council of Malawi in 1992 was a problem because it is through this body that some funding is channelled. However, the more recent involvement of the Presbyterian Church of Taiwan shows that if need be, alternative sources of aid can be obtained.
The next, and penultimate, chapter deals with the spirituality of Nkhoma Synod. It seems appropriate to save this discussion for last, as it strikes at the centre of Nkhoma Synod�s soul. The theological, ecclesiastical, and political ties that have been forged with other bodies are an important part of the picture, but chapter fourteen will show where Nkhoma Synod�s heart truly is.

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