Chapter Three

Administration and Personnel Issues

3.1 INTRODUCTION
In the previous chapter the stage was set for the new situation that was caused by the dissolution the DRCM and the transfer of properties and authority to Nkhoma Synod.  Having examined the origins of the work, it is now possible to read with greater understanding about the often - difficult decisions that now had to be made.
In his book, Church and Order, Pieter Coertzen has written:
A church order must arrange the smooth process of affairs in the church community and see that the government of the church functions properly and in accordance with the Scriptural requirements for this (Coertzen 1998: 56).
Therefore this chapter will attempt to answer the question, has Nkhoma Synod succeeded in following the prescription stated above?  Has it seen to it that the church functions properly and in accordance with Scriptural requirements?

3.2 ADMINISTRATION ISSUES
The excerpt from the Constitution of the Nkhoma Synod of the CCAP (as amended in September 1972) is presented in order to explain the structure of the Church under study.
In Article III, the relationship of the Nkhoma Synod to the General Synod of the CCAP, it states, �The Nkhoma Synod accepts the Constitution of the CCAP as part of this Constitution.�
In Article V, Rule and Church Discipline, it explains that rule and discipline are to be exercised by the sessions, presbyteries, and the Nkhoma Synod and by the General Synod of the CCAP.  Nkhoma Synod is to be the final court of appeals except in matters as it decides.
In Article VII, The Session, a session is to consist of a minister and four elders, half the membership constituting a quorum.  The session is to have authority over the district appointed to it by the presbytery.  The duties of the session are to include:  assisting the minister in public worship, to supervise the finances, to approve suitable persons for the offices of eldership and deaconate, to exercise church discipline, to instruct the youth and for the evangelisation of its district, to carry out decisions by Synod and Presbytery, and to fulfil other such duties as assigned �by a superior court.�
Article VIII, the Presbytery, says that presbyteries are constituted by all serving Ordained Ministers who belong to the congregations of the respective presbyteries, plus one elder from each congregation.  Each presbytery is to have an Executive committee, consisting of a moderator, clerk of Presbytery, an additional minister, and two elders.  A Presbytery is to supervise all congregations, sessions, and ministers within its boundary, ordain and induct ministers, to see that the Word of God is rightly preached and that the Sacraments are rightly administered, to elect elders in new congregations, to supervise church visitation, statistics and finances, and to deal with matters brought by sessions.
Article IX, Nkhoma Synod, states that the Synod is to consist of all Ordained Ministers who belong to the congregations of the Synod, plus an elder from each congregation.  It shall meet under the chairmanship of a moderator.  There shall be a Moderamen, consisting of the Moderator, Vice-Moderator, General Secretary, and Junior Clerk.  There shall be a Synodical Committee consisting of the Moderamen, and one minister and one elder from each presbytery.    
In 1961 the General Missions Committee of the DRC Synod in South Africa was authorized to proceed with a draft of a Deed of Agreement.  In December 1961 a Joint Committee comprised of DRC and Nkhoma Synod representatives met.  There were some points of disagreement, such as use of profits from departments and the need for continuing some of the departments.  Nkhoma Synod clearly resisted any restrictions such as a need to consult the DRC on any important decision such as disposal of property.  In April 1962 the DRC Mission Council convened for the last time, Nkhoma Synod approved the Deed of Agreement with a few amendments, and a Deed of Transfer was read at which time thirteen DRC missionaries were received into the ministry of the Nkhoma Synod of the CCAP (Pauw 1980: 386-389). 
In 1962 the General Administrative Committee (GAC) replaced the Mission Council of the Dutch Reformed Church Mission (DRCM).  At the March 1963 GAC meeting it was noted that the incorporation of Nkhoma Synod had been effected.  It was further noted that all DRCM properties had been transferred to the Synod.
Shortly before independence, important relationships were further defined: The GAC was to administer all departments of the Synod; all actions of the GAC would be subject to the approval of the Synod.  The GAC was to act as a channel through which the Synod and the DRC undertook joint missionary work.  The Liaison Officer was to be the link for maintaining good relations between the Synod and the DRC, and he was to work in close cooperation (emphasis theirs) with the General Secretary.
In 1979 the decision was made that Synodical Committee members representing the various presbyteries on that Committee be present at all presbytery meetings.  Travel expenses were to be paid by Synod, and the General Secretary was to write a letter to the presbyteries explaining the new policy.   This is an illustration of how orders frequently come down from on high to the congregations and presbyteries.
In 1979 there was a �Report of the Commission of Inquiry Into the Expenditures of Synod�.  The purpose was to reform the procedures by which income was received and expenditures were made.  A month later the Office Committee was created with the purpose of supervising the offices of the Synod and finances.  In addition, in April 1979, General Secretary YA Chienda was instructed to �start explaining things in the office to Rev. IM Kainja,� the incoming General Secretary.   It is to be appreciated that the Synod consistently handed over authority in a decent and orderly manner, but the �Commission of Inquiry� suggests that an inefficient handling of funds created unnecessary difficulties.      Reinforcing the image of centralized control, at the 1983 meeting of Synod, there were several items discussed related to the compensation of pastors.  Pensions paid to widows of pastors should be the equivalent of full salaries, rather than half.  To insure uniformity of salaries, payment of salaries to pastors was the responsibility of Synod itself, rather than the congregations they served.   However, the money came from the contributions of the congregations, which were paid into a central fund.  Synod decreed that if any congregation defaulted in its responsibility, �this congregation should just be a centre for conducting the Holy Communion�.  There was provision made for a pension fund, with pastors beginning their payments into this fund in January 1983.   This is different from the Presbyterian system in America, where the local session has complete sovereignty over the �terms of call (compensation)� of a pastor, although the local presbytery may reserve the right of approval.     
As in other countries, ministers of Nkhoma Synod may from time be offered the opportunity to receive �refresher courses� and seminars.  One was held in 1984; having originally been scheduled for April, it was changed to September.  Another seminar for pastors was held in March 1989.  Its theme was �Unity� and included Bible studies.   
The Nkhoma Synod of today has established the following departments, which outline its range of interests:
� Evangelism
� Education and youth
� Theological and lay training
� Health services
� Relief and development
� Literature
� Support services (building, repairs, carpentry, etc)
� Environment (Forestry Department)
� Mission
Every two years there are meetings of the Synod at Chongoni (Namoni Katengeza Church Lay Training Centre) where major decisions are made and policies are set for the entire Synod.  The last one, the 29th, was held in October 2003. 

3.2.1 The Departments Experience Difficulties in the Early Years
There were early indications of problems within the Synod.  This was highlighted by the items up for discussion at the August 1967 GAC meeting, which included such items as: there was no prospect for a profit from the Agricultural Department, as some money was missing and there were weevils in some of the maize; the Carpentry Shop likewise held little promise of a profit; the bookshop, by contrast, showed a large profit, but the report contains the observation, �This profit is put together with doubtful sales�; and in the Transport and Mechanical Department, Mr. Dzuwa was dismissed for stealing money. 
Continuing problems are evidenced by the following incidences.  In October 1973 the Forestry Committee filed a report with the Moderamen.  It stated that the Synod owned extensive property, and if it were not developed for agricultural use, the Government would confiscate it.  In addition, given the financial condition of the Synod, revenue from improved agricultural activities was desirable.  Synod therefore asked the DRC to provide a qualified manager for this work.  
At the end of 1973 it was noted with alarm that the cars furnished to �education agency correspondents� had become a major financial burden to the Synod.  The plan had been for these correspondents to repay loans for the purchase of these cars over a four-year period.  However, experience showed that these persons did not stay long enough to repay the loans, nor did they do necessary maintenance upon the vehicles.  The Treasurer, GC Reyneke, asked, �How regular is the bus service to the government assisted schools?�   In Malawi, vehicle maintenance is a problem; procurement of spare parts is one reason why. 
This problem has persisted throughout much of the life of the Synod as an autonomous body.  In 1985 the matter of �Motor Loans� became a cause for concern.  The typical Nkhoma Synod pastor has a number of �prayer houses� scattered over a wide area under his care.  Very often all he has to work with is a bicycle.  So funds were obtained for motorbikes, and these were then loaned to pastors by the Synod with the intention that it would be paid back.  Things did not work out as was hoped.
(a)Synodical Committee asks the Presbytery Committee investigate and to give their findings to the Presbytery meeting.  The Presbytery Committee should do their work boldly, without fear.  The final report should be presented to the Synodical Committee. (b) Those who are not ministers should be approached by a solicitor. (c) Ministers working for other organizations should pay back their loans through these organizations.

This was still a problem in 1989.  The Synod at that time was still looking to be paid back.
The committee passed a firm resolution that all ministers should pay back their loans.  The Committee appointed Rev. C.J. Burger, H.J.C. Masina and the elder Mr. B.M. Magai to draw up an agreement to be signed by all ministers before the end of Synod.
The Committee decided that it should be implemented as follows:
(a) The(y) should start paying back in the month of May. (b) The(y) should pay back regularly every month. (c) If anyone should fail to comply with this arrangement the Moderamen should send his name to the Presbytery Committee who should suspend him temporarily until he start paying back the loan.
In 1990, a more traditional and cost-efficient means of transportation was considered by the Moderamen.
The Relief and Development committee notified the Moderamen that money had been received (from Holland) to buy Bicycles for Ministers.  The Moderamen decided that the bicycles should be purchased and that Ministers in congregations could then buy them at a reduced price of K100 per bicycle.  The money received will only be sufficient to buy 33 bicycles, but a few more can then be bought with the money paid by the Ministers. 
Today the �Motor Loan� funds are exhausted and there are no �Motor Loans�.  The Synod is still struggling to recover some money.  This is proving difficult, as some of the borrowers are now deceased. 
Another example of a long-term situation was the case of Monkey Bay CCAP.  Monkey Bay is at the southern end of Nkhoma Synod�s jurisdiction, on Lake Malawi.  A 1977 report to the Nkhoma Synod Building Committee states:
The request from the Malembo Congregation for a plan to be drawn up for a church at monkey Bay was dealt with.  The committee was informed that the congregation plan (sic) to make sufficient bricks for a church that will seat (plus or minus) 750 people.
The Builder, Mr. Dick vd. Wilt, is asked to draw up a plan for such a church building and to work out the cost if all bricks were available.  The sum of K3640 has been allocated by Synod to assist the congregation to erect a building that will comply to the standards of Monkey Bay as a growing Township. 
Nearly a decade later, in 1986, the following was the situation regarding Monkey Bay CCAP:
No funds have been received to complete the work at Monkey Bay.  The Committee asks Rev. van Deventer, in the absence of Rev. Burger, to find out why Mr. Reyneke (who promised K5000) has not yet sent the promised funds yet. 
Today Monkey Bay CCAP is a viable congregation.   It is located in a strategic area with heavily Muslim population (see section 8.4, �The Challenge of Islam.�)
In 1977 the Synod, upon learning that �smaller� Synod lands had long since been occupied by people, agreed to hand over (not sell) such smaller lands to the Government.  The �larger� lands at Mvera, Mlanda, and Dowa were to �be diminished�.   Throughout history, governments have eyed church land, and Malawi is no exception.
The departments were not run with exceptional efficiency in the early years.  Inexperience and mismanagement took their toll.  The threat of government confiscation of property certainly did not help.  Another particular problem was transport.  The following sub-section, on a proposed move of Synod offices to Lilongwe, causes one to remember that Nkhoma is situated at the end of a fourteen-kilometre dirt road; thus transport to and from there is all the more challenged.   

3.2.2 The Plan to Move to Lilongwe
The plan to move the Nkhoma Synod headquarters to Lilongwe and its ultimate rejection illustrates the difficulties encountered by the Synod in making such a decision.  Today many observers would consider it to have been a bad call.  Given the belief that the government was going to build a paved road to the Nkhoma offices, it was at the time a reasonable decision.  The cost of moving would have been great � at a time when the financial strain was already close to overwhelming.  Additionally, in the late seventies and early eighties, no doubt many were still not used to thinking of Lilongwe as the centre of the country.
In 1974 the possibility of moving Nkhoma Synod offices to Lilongwe was being discussed (the idea went further back than that).  In 1976, the committee charged with looking into this matter repeated the conclusion that the move to Lilongwe should take place.  It was felt that Lilongwe was more central to all congregations, it would contribute toward the development of the city, it would lessen the transport difficulties getting to Nkhoma, there would be more ministers on hand to preach in the city congregations, and all people, especially government ministers, would �have a better picture of the work of the Synod.� 
Regardless of all of these factors favouring the move, inevitable snags developed.  When asked for a loan to fund the move, the DRC pointed out they still owed MK 60,000 for an electricity scheme at Nkhoma.  The Synodical Committee then decided to approach the Christian Service Committee.  On 8 June 1979, the Building Committee had a discussion with the Lilongwe congregation, and it was decided to tear down the old church and build a new one on the same site.  �Because Synod wishes to build the Synod Offices in Lilongwe, Committee instructs the Building committee to again go to Lilongwe and discuss with the congregation about the site for the offices.� 
In the latter part of 1979 the Synod began to change its mind about removing Synod offices to the capital city.  Reasons that were given for this:
� The promised grant for this project (U.S. $50,000) is by far too little for this project.
� A site for the Office block on our land at Lilongwe CCAP has not yet been determined (it appears that the land is too small).
� In the near future the government will build a new Post Office at Nkhoma, for which we requested that an automatic telephone exchange be installed (this will improve communications).
� It is rumoured that the Government will construct a new road to Nkhoma; therefore travelling from and to Nkhoma will no longer be a problem.
� It will not be wise to have the Treasurer�s Office so far from the departments at Nkhoma.
� It will be possible to open just a branch-office of the Treasurer in Lilongwe to facilitate the sales of church stationery and receive dues from congregations.
� Enthusiasm for moving the Synod Offices to Lilongwe has waned.
Therefore Committee respectfully requests the prospective donor to allow the funds to be used for another purpose such as (a pension fund for ministers, housing for retired ministers, building houses to be rented out in Lilongwe).
In 1985, the Synod saw what appeared to be an opportunity to buy an office building in Lilongwe.
The Committee heard that the Imperial Hotel in Lilongwe was for sale at a price of K250,000.00  Realising that it is centrally and therefore suitably situated the committee decided to buy the building, but it will do so only after it has been inspected by somebody who knows about building.  The Senior clerk is instructed to go and see the owner and inform him about our intentions. 
That deal did not go through.  In late1985, a different building in Lilongwe was under consideration.  The Moderamen described the changed situation:
The thought of buying the Imperial Hotel as Synod Offices, was dropped because another office building was found at the Malawi Property Investment Company near the Cement Industries.  The plot is no. 4/165 and the size is 1,097 acres.  The price K136,920 and should be paid in sixty instalments of K2282.00 each month over a period of five years.  The Committee decided to buy the property and thought of putting down a deposit of K10,000. 
In a 1988 report, General Secretary CL Chimkoka gave the reason why there is no such office building for Nkhoma Synod in Lilongwe today.
As reported previously in 1985 by my predecessor, the Synod had envisaged to build an Office Block in Lilongwe.  The project could take us up to k380,000.  This plan was dropped out by Synod in 1987 because of the extensive expenses to be incurred.  The Synod maintains Nkhoma as a more viable place than the one intended: However, should the plan come up again much more Capital will be required to meet the ever increasing cost of living.
Looking back with the clarity that only hindsight can deliver, one must make the following observations: it can be seen that the hoped-for Government road was never built; Nkhoma Synod offices were never moved to Lilongwe; and access to Nkhoma remains as difficult today as ever. 
It should be noted that whatever the drawbacks, the continued location of Nkhoma Synod headquarters at its present site has its positive side.  It is still centrally located to the churches of the Synod as a whole.  Telephone and e-mail service is generally good.  Visitors to Nkhoma find it to be an enchanting garden spot.  Keeping the historical buildings in good repair after a move to Lilongwe would be difficult.  Finally, it would be difficult to prove that the advantages of moving to Lilongwe could ever justify the enormous costs that such a move would entail. 

3.3 THE FINANCIAL CHALLENGES OF AUTONOMY
Like all organisations, a religious body like Nkhoma Synod has to be able to pay the bills.  It was seen in section 3.2.1, �The Departments Experience Difficulties in the Early Years�, that early in the autonomy period, Malawian leaders were all too often inexperienced at this dimension of organisational life.  This proved to be a situation that has continued to plague the Synod, as this section will illustrate.  Then too, there was undoubtedly a shortage of qualified personnel to keep the machinery of the various departments running well.  Many organisations operating in Malawi face the same difficulties today.  More often than not, men who inherited leadership positions from the old DRCM were trained to be clergy, not necessarily business managers and in all too many cases they had to learn to manage through long, hard experience.  As is often the case, those gifted with the compassionate relational skills necessary for pastoral work, are not necessarily equipped with the gifts necessary for the complex and often convoluted business matters that faced the growing Nkhoma Synod.
The Synod sought out many avenues of dealing with difficult issues and made significant efforts to resolve financial difficulties using internal resources.  Stewardship campaigns were pursued with great vigour and a sense of absolute necessity.  No doubt many of the rank-and-file membership wanted to help more, but were unable.  The problems of illiteracy, unemployment, and poverty continue to impede the progress of Nkhoma Synod in much the same way that they do other institutions, and the progress of the country as a whole.  The cost of independence meant greater financial responsibility, and this had to be learned over time.  In many cases painful cutbacks were deemed necessary.  The goal to achieve greater self-reliance, while often appearing elusive, was always felt to be ultimately obtainable. 
Early in the independence era it was acknowledged by the GAC that the Synod was facing financial difficulties.  The instances highlighted below help to illustrate these difficulties.  Facts such as what was evidenced in a March 1965 meeting  where bank overdrafts exceeded ?10,000 were revealed along with the knowledge, �there is no money for paying wages for March�.  While investigating the situation more closely, the GAC also noted that departments were being mismanaged, further compounding the problem.
While continuing to hope for autonomy, in his 1968 annual report to the DRC, General Secretary Mgawi stated that Nkhoma Synod continued to be dependent upon DRC�s annual grant.  The continuing needs from every front, such as the medical department�s need of �3,000 in aid, forced the Synod to be unable to consider any sort of expansion.
Problems continued to mount and at a meeting of the Synodical Mission Sub-Committee (SMSC) held in Cape Town 10-12 August 1971, it was noted that according to the new Deed of Partnership, the GAC ceased to exist.  A Financial Commission was to handle the church finances for the Synod, and a Joint Finance Committee representing both churches would handle all other financial matters (see chapter 13.3, �From �Deed of Agreement� to �Partnership Agreement��).  It was stated that even if the previous year�s Block Grant were repeated, the Synod would face a deficit of MK 39,727.  The FMSC approved extra assistance.  The SMC approved the Block Grant of R 14,200, plus a grant of R 14,000, of which R 3,603 was for the Lilongwe church building.  The balance was to be utilized for the Synod�s budget deficit.  The MMSC suggested that the chairman of the FMSC, the General Mission Secretary, and the Liaison Officer be appointed as representatives on the JFC.  The Synodical Committee of Nkhoma Synod asked that the Liaison Officer should be one of the SMC representatives, so that he could be present in the event that the other two Cape Town members could not attend.   
In an effort to explore all avenues of resolution, the April 1972 JFC meeting  expressed �alarm� over �slackness in payment of dues by congregations�.  Citing this as a significant reason, many Synod activities were experiencing �failure�.  It was agreed that the matter had to be discussed at that year�s Synod Meeting, while at the same time �the mother church must send advisers on this matter�.
At the General Synod meeting of 1977, Nkhoma Synod reported that several of its departments were facing financial constraints.
Activities in other departments also had to be curtailed due to lack of funds, e.g. the Youth Chaplaincy (sic) in Lilongwe, education, Medical Work, travelling grant of Presbytery Committees, etc, (sic) The income of Synod has not declined, nor the generous grants from the Church in S Africa, but the gradual increase in church giving does not keep pace with the sharply rising costs and inflation.
A major improvement has been the link-up with ESCOM power at Nkhoma and the rewiring of most buildings.  However, due to an unfortunate mishandling of our application of overseas funds, Nkhoma Synod is now faced with an enormous debt of over K 100,000 in respect of this work, which cannot be cleared through the Christian Service committee, and part of the rewiring could therefore not be completed. 
In the �Financial Statement 1980� Treasurer WM Chimutu reported an estimated deficit of more than MK90,000.  He further said letters were written asking for a halt to Presbytery meetings and official travel, as there were no funds to pay for them.  He adds, �Immediate method of source of income must be found.  The present system of fund raising from congregations is not successful.�
The May 1981 meeting of the JFC took up several issues.  The General Secretary was instructed to write a letter to the Foreign Missions Secretary in Cape Town and to thank him for the coverage of the Synod�s 1980 deficit.  Related to this, the JFC issued several directives: that the month of July 1981 be set aside �for special collection of money towards the deficit,� that all church members and catechumens donate 10 tambala each, that every minister donate K10 each, that the General Secretary write letters to each minister and congregation explaining the Synod�s financial plight, and that an appeal for prayer be made.  �Because of the deficits that are carried over every year, the Committee is urged to put into practice the decision of the Synod to sell some of its assets to find cash which can diminish the deficits.�  
In �Report of the Auditors To The Joint Financial Committee Subsequent To The preparation of the Accounts For The year Ended 31 December 1982,� prepared by Graham Carr & Company, Chartered Accountants, reads,
   We reiterate our comment made in the auditor�s report of 1982 that the Synod cannot bear another budget deficit.  Budget deficits can only be accepted when there is a cash resource which can be used to pay for the deficit. There is no such fund available to the Synod.  We therefore say in the strongest terms that the Joint Financial Committee CANNOT permit a budget deficit in 1983.  If they do so, they will be responsible for bringing the Synod nearer bankruptcy, and will again enforce higher borrowings from Trust funds.  The committee must therefore consider areas of expenditure in the draft budget which can be reduced or removed, and increases in income which will be available to ensure a break-even situation.
We understand from the D.R.C. Mission Secretary that his Mission wish to withhold part of the 1983 block grant in order to assist in refunding the Trust funds deficit.  This withholding must be budgeted for as a lower income.
A letter from Graham Carr and Company written to the General Secretary on the matter of borrowing against Trust funds and dated 8 April 1983 uses equally emphatic language.  It says in part:
We would stress that Synod need to repay this borrowing at the earliest possible opportunity, since it is at present preventing the moneys from being used for the purposes they were intended.  It is our opinion that no additional projects should be planned until this money is refunded, unless external finance is available to fund the expenditure of that project.
The auditor of Nkhoma Synod reported to Cape Town in 1990 that the Synod was in serious financial arrears.  A report suggested that a problem lay in the centenary festivals of 1989, when money was spent for items not included in the budget.  There were also other accumulated debts, as follows:

Arrears in ESCOM payments MK 23,000
City Rates  MK 146,000
Leasehold  MK 24,000
Accumulated arrears of payments to own printing press  MK 84,300
Unsold Centenary Bibles  MK 90,000
Centenary funds used for other projects  MK 62,000
Loan from SMC (since 1975) MK 60,000
Total  MK 489,300
Figure 3.1
In April 1996 there was a meeting in the home of Rev. Ryk van Velden who lived in Lilongwe and who worked with Nkhoma Synod in various capacities such as youth worker, pastor, and mission committee chairman, that included the Moderamen, DRC personnel, and Rev. Koch from the Missions Office in Cape Town.  It formulated some goals to be reached by 2000 that included:
� Expenditure of the �Block Grant� for the running of the Synod will be reduced to more than one quarter of the amount.  The balance will be used to sponsor the theological training and other (training) projects of the Synod.  (The aim is not to reduce the basic amount of money to be paid to Nkhoma Synod, but to ensure that the Synod does not depend on the donor money for its basic functions).
� Identify and establish an income-generating project, which can help the Synod to survive financially even when the income from SA may become less.
� The Synod, DRC personnel, and the Mission Secretary from SA will meet annually to monitor the progress on the goals for partnership between Synod and DRC personnel.
� The Training of DRC personnel, who are serving in Nkhoma Synod, will be a joint responsibility of the DRC Personnel Committee and Nkhoma Synod.  
Perhaps this phase of the Synod�s life can be summarized.  The following brief evaluation comes from van Velden, who worked with Nkhoma Synod through the nineties and until 2003.
Due to poverty and other limitations, Nkhoma Synod centralised all non-congregational activities under Departments with an executive.  Synodical Committees for the different areas of ministry did not realy (sic) function effectively.

3.4 ATTEMPTS AT IMPROVED STEWARDSHIP
While recognizing the need for guidance and support from the DRC, the Nkhoma Synod nonetheless made significant, and sacrificial attempts to be as self-supporting as possible.  Facing debts of almost MK 500,000 (see figure 3.1 above), and in consideration of the amount of giving (see figure 3.2 below), was averaging around R 5 per church member in a given year, conclusions can easily be drawn as to the gravity of the Nkhoma Synods dream of self-sufficiency.
Changes were occurring in fundamental operational systems that affected many systems, which can be seen by the examples given below.  The GMC in July 1965 noted that matters, which used to need its approval, were now presented for information only.  It further noted that Rev. C Burger, in response to Nkhoma Synod�s troubled financial condition, was to spend the next two or three years teaching its congregations about giving.  The GMC also noted that the Synod felt that it was a matter of honour not to ask for more money from the GMC, apart from European personnel salaries and funds previously promised.
The GAC in April 1968 presented its budget.  It featured a deficit of �1,360.  The DRC grants would account for more than a quarter of budgeted income.  Revs.  Burger and Mwale were to continue their stewardship campaign in the congregations.
In April 1970 the GAC saw that the number of missionary teachers and doctors were decreasing, causing a reduction in the DRC grants being funnelled through the Malawian Government.  They recommended that the Synod renegotiate the Deed of Agreement, and called for annual block - grants of �20,000.   The GAC at the same time urged ministers to send contributions to the Central Fund.
At the Twelfth Meeting of Nkhoma Synod held 25 July � 2 August 1972, L Moolman (the General Secretary of the DRC Foreign Mission Board) delivered a lengthy address on the subject of finances.  He spoke of how in spite of continuing grants from the DRC, the Synod continued to be in dire straights.  He noted that giving in the congregations was up, but not contributions from the congregations to Synod.  He urged Synod leaders to teach their people about tithing and about the needs.
Throughout the 1970s, the Synod continually expressed a desire to be less dependent upon the DRC,
The first Synod Week, which was held in August, brought in the large amount of K19 000.  This is the special collection, which was done in the congregations in order to try to wipe out the shortage on the budget by own efforts . . . instead of begging money again from the Mother (DR Church).  This collection will now be organized annually . . .  (Nuusbrief Uit Malawi, January 1976).
At a special meeting of the Synod in October 1976 it was revealed that instead of the expected deficit that year of MK 48,519, due to a shortfall of receipts the deficit would actually be over MK 68,000.  It was decreed that from that time on, the minimum pledge offering from a full member or a catechumen would be 20 tambala per month, although the ideal remained one-tenth of one�s income. 
A letter from �the Bank� in which it insisted that the Synod�s overdraft of MK 14,000 be reduced to MK 5,000 caused the JFC Executive to issue several directives in November 1976.  All those who owed large debts to the Synod, such as the Bible Society and CLAIM, were to be contacted and told to pay.  Congregations in arrears were to send their pastor, treasurer, and chairman of the congregational finance committees to a 14 December meeting, at their own expense.  Finally, the Acting General Secretary (Rev. C Human) was to send a letter to the Dutch Reformed Church in South Africa and explain the nature of the difficulties.   The meeting was held, some congregations sent the prescribed representation; some did not, while still others sent the arrears in lieu of representatives.  The proceedings were repeated on 4 January 1977.  That same date the JFC Executive met again and concluded, among other things � Nkhoma Synod has its congregations which are cooperating nicely . . . Nkhoma Synod is founded on solid foundations, and the regulations/laws building (binding) Synod together cannot be changed.�
C. Martin Pauw mentions that self-support was always seen by all the Missions involved in the CCAP - and this includes the DRC - as �an essential aspect of autonomy�.  He quickly adds that this was not to be an absolute.  It was foreseen that the Church would need help from both the �Mission� and the �Government� in running educational and medical programmes.  It was further anticipated that the Church would divest itself of other departments the administration of which would be a burden to it.  When the time for the hand-over came however, the Church was unwilling to do so (Pauw 1980: 317). 
An August 1966 MMSC meeting in South Africa noted that there was a problem in obtaining statistics from Nkhoma Synod.  It expressed the belief that the Synod should be educated in the necessity of such statistics, as it was the only way to measure growth in members and church activities.  The MMSC further reported that the task of training about stewardship was continuing.  �The church stagnated during the past 75 years by getting into the habit of giving a specific small amount every time.  Now members are being trained to give from a spirit of thankfulness, each one according to his ability . . . Ministers and church councils are also being trained on how to handle the funds of the church.  Rev. CJ Burger also wrote a booklet on stewardship.  During the 6 months he visited 22 congregations in the presbytery of Nkhoma, and 11 of these he visited twice.  The Synod now appointed a Malawian minister to assist him.�  This same meeting reported on a December 1965 meeting of the Synod that was held to discuss the Synod�s financial need.  The congregations had been budgeted to give R 20,000, but only R 8,288 had been received.  Although asking the Dutch Reformed Church for assistance was considered, the majority determined that they themselves would handle it, even if it meant accepting a smaller salary (refer to 4.5 for more information regarding this) (at the same time noting their salaries were meagre enough already).   To get an idea of just how �meagre�, in 1968 the budgeted amount for all Nkhoma Synod ministers� salaries and allowances (there were 42 ministers in 1966; 55 in 1971) was � 10,500, or just over  � 200 per minister for the year (figuring on 50 ministers).  The General Secretary�s salary and allowances (excluding travelling) that year, 1968, amounted to � 372. 
The 1967 meeting of the MMSC in Cape Town also reported on the outcome of the stewardship campaign.  It noted that the contributions of the congregations soared to 500%.  In 13 congregations, giving rose from 250% to 500%.  The Synod expected the contributions of the congregations to total R 12,000, but a total of R 18,000 was received.  At the same time the expected assistance of R 40,000 from Holland for the expansion of the Chongoni Bible School was not approved.
The Synodical Mission Committee meeting 4-6 August 1970 meeting also addressed the problem of congregations being behind in paying ministers� salaries.  It was suggested to the presbyteries that no congregation be allowed to call a minister until their arrears were paid.  Some reasons mentioned for the financial crisis of the Synod:
� The poverty of the church members; average annual income per church member was R 34.
� The income of the departments, such as the printing press, was reduced.
� The income from government subsidies had been reduced because of reduction of personnel.
The meeting further learned that Nkhoma Synod requested that the SMC assist by annually giving a lump sum of R 34,400 and that the SMC would take the government subsidy, which amounted to R 20,000 in 1970.  The Synod also requested that a delegation be sent to Malawi �to assess the situation�.  The MMSC suggested that a delegation be sent as requested, that financial assistance be granted in agreement with the policy of the church becoming independent, that a method of mutual planning be worked out, and that at the next missionary conference in Malawi the financial aspects of the church becoming independent be discussed.  After discussions the GMC agreed to the following decisions of the FMSC:
� That a block grant of R 14,000 be granted.
� The delegated be approved, and would consist of Reverends L Moolman, JJ Sieberhagen, and PJJS Els.
� The negotiations were to be done with the MMSC�s suggestions as the guide.
The SMC meeting of August 1970 noted that there had been a fund for training of theological students, given by members of the DRC.  The fund was exhausted, the theological school was now in great financial need, and the SMC was being asked to assist.
In 1974 the Synodical Committee was continuing to be stressed about the lack of support Synod was receiving from the congregations.  An April 1974 meeting threatened delinquent congregations with punishment, while expressing gratitude to the DRC in South Africa for sending AP Viljoen to audit their books.  It also expressed thanks to those congregations that remembered their obligations.  It also stated that congregations, which had not yet paid the levy for the Kaso Monument (refer to section 10.3), had to do so that year (1974).  
The Secretary General�s Annual General Report of 1979 mentioned that Presbytery Committees are visiting congregations and reminding them of �their responsibility to the church�.  Church attendance, it said, remains high, but that the number of those disciplined got higher each year.  Sunday schools continued to grow, but the report lamented the shortage of Sunday school teachers.  The Women�s Guild likewise continued to grow.  �Wherever the women�s guild movement is strong, church work becomes easier for everyone.  Their influence is felt throughout in the congregation that one cannot ignore it.�
Synod attempted in 1977 to overcome shortfalls in congregational contributions for dues and �Synod Week� by giving the following instructions to the congregations:
� Congregations that contributed nothing would be summoned to the �appointed sub-committee� on 15 November in Lilongwe to explain.
� They must bring receipt books and money for Synod Week.
� The congregation must be represented by their minister and treasurer.
� Other congregations were ordered to forward any unpaid Synod Week money to Nkhoma immediately.
� The transport expenses of those summoned were to be paid by the congregations.
� All congregations were to preserve their Synod Week receipts for auditors who would come and inspect them.
This was still a problem in 1978.  A Synodical Committee meeting laments, �Committee accepted the report with sorrow as things are not as Synod expected.  The income (from congregations) has gone down very much.  A list of congregations to be visited was drawn up.   Teaching about giving was to become a perennial topic at Synod meetings.   This is important to know, because it was reported by an Nkhoma Synod minister to this present researcher that the people of the Synod are incapable of tithing because they were not taught to do so by the missionaries back in the pre-1962 era.    
In 1979 the church at Mchinji on the Zambian border received a visit from the General Secretary and the Treasurer.  They reported with satisfaction that a church that had fallen into disrepair was now being put back into shape, using the labour of school children that cleared surrounding land.  The congregation further agreed to clear land for cultivation, donating kalimalima (volunteer work, the proceeds from which being given to the church).  It was envisioned that coffee, groundnuts, and wheat could be grown.   Something like this has to be a purely Malawian project; were expatriates to get involved, suspicions of exploitation might arise.  For people already living marginally, volunteerism is a difficult concept to grasp (Brown 2004: 252).
At the April 1980 Nkhoma Synod Synodical Committee meeting, the General Secretary was instructed to write a letter of appreciation to churches in South Africa �which are subsidizing weak congregations here�.   This form of aid was in addition to the donations coming from the missions office in Cape Town.
In 1980 the Synod once again set specific amounts to be paid rather than rely upon voluntary offerings.
Committee agrees that we again raise money as last year (Ministers from K10 upwards, elders and deacons from 30t, church members from 20t, and catechumens from 10t)-see S. 1439.  This must be done during the months of June, July, and August.  
In 2004, church members pay a �monthly pledge� with the minimum being MK  50.00.
Some decisions made by the Synodical Committee meeting of April 1982 illustrate how the Synod was sometimes forced to take draconian measures.  The congregations were exhorted to pay their dues into the Central Fund by July; those that failed to do so would be reminded to comply by visits by members of the Presbytery Committee.   The Committee at the same time decided to raise rents as follows: The carpentry shop�s rent was to go from MK 30 per month to MK 120; the Chikuse Trading Store�s rent was to go from MK 25 to MK 100 per month; and the Studio was to go from MK 3 to MK 20 per month.  The Committee stated, ��if those who rent buildings fail to pay the money charged for rent, at the beginning of the month, then the buildings rented will be closed�.   However, two years later, �Delegates to the Synodical Committee should visit the congregations in their respective Presbyteries and collect the arrears and send these to Nkhoma without delay�.   
Another example of Synodical attempts at self-sufficiency occurred in 1984 when the clerk of Kongwe Presbytery informed the Moderamen that Kongwe congregation had collected MK 1,500 for repairs to the church.  �The committee decides to inform the congregation that they should proceed with their efforts in fund raising as the repairs will cost about K12000.�  Thus it can be seen that in many cases the Synod declined to petition expatriate sources for funding projects.
In 1986 it was decided that the Youth Hostel in Lilongwe had become too expensive to maintain, and so it was planned that it be converted into the �Petro Kachinwe Guest House�. 
The hand over was done by Revv. (sic) Mphunda Mwale, W Kazembe and Messrs. N Njalam�mawa and Mazani.  The committee approves of the handover, but it does not agree that Synod owes Rev. Kazembe K1518.93 because the Youth Hostel Committee never mentioned anything about this debt.
Mr. Mazani (the manager of our local bookshop) will receive all fees of the Guest House and his bookshop should be moved to the premises of the Guest House and Mr. Mazani himself will also live on the premises. 
The guest house scheme proved to be a short-lived one.  CCAP General Secretary YA Chienda explains that a private secondary school now stands upon this site.  
One response to continuing fiscal difficulties was to upgrade the level of competency of personnel responsible for financial affairs.
The Committee was informed about a seminar on financial management to be presented by Graham Carr &Co.  The Moderamen support the idea, and suggested that the Treasurer and other people working with money, should attend the seminar. 
In response to the continuing financial difficulties, in 1991 Synod considered means of generating income.  It directed that a conference centre should be built in Lilongwe and that a guesthouse be built in Cape Maclear.  It stipulated that the Development Committee and the Treasurer should have oversight over these projects.  At the same time, Synod directed that the General Secretary should seek funding from foreign sources, but without personally leaving the country.  It expressed the belief that he should coordinate with the Planning Committee regarding all future projects.  Finally, a plan to plow sixty hectares at Malingunde was shelved for lack of funds.   Other chapters of this study will highlight the importance of income generation upon every facet of the Synod�s life.
The Synod�s efforts to achieve self-reliance were extended to its missions programme.  At a 1995 meeting of the Moderamen:  �It was agreed that all contributions for the mission work in Mozambique, coming from the congregations, ministers and other individuals, should be deposited into the account that had already been opened for this purpose.�
Rev. Sande became the Moderator of Nkhoma Synod in October 2003.  He explains that today the Synod realizes the need to develop internal means for raising funds, because the expatriate sources will not be there forever.  A good example of the Synod�s efforts at achieving self-help came in 2004 when General Secretary Kawale had a second wedding ceremony with his wife of thirty-five years, and donated the money then raised to NIFCOTT.
This section has shown that whatever else one may believe, it is clear that Nkhoma Synod was not content to live on income from outside sources.  It would be difficult to fully understand the problems faced by any stewardship campaign unless one has seen firsthand the poverty of the people. 

3.5 MATTERS RELATED TO MALAWIAN PERSONNEL
One problem that has plagued the Synod ever since 1962 has been the scarcity of fully qualified Malawian personnel to run the various departments.  Various departments at Nkhoma repeatedly experienced problems that challenged the administrative structure.  Early in the autonomy period, Malawian leaders were all too often inexperienced at this dimension of organisational life.  Confirmation of this is demonstrated in the General Missions Committee meeting held in Cape Town in August 1962 .  Disappointment was expressed regarding some of the national personnel who were appointed to work in the office of the treasurer.  Due to numerous difficulties, they gave evidence of being unable to adequately cope with the nature of the work for which they were responsible.  The GAC began to consider the temporary appointment of expatriates to help with the mentioned work until the national workers could be better trained.  As another facet to the solution, about the same time Cape Town approved the motion that opportunities be provided for African ministers and teachers to visit the RSA in order to come into closer contact with the Dutch Reformed Church and to get better qualified to perform their responsibilities.

3.5.1 The Ministers of Nkhoma Synod
A major component in this forty-year transition has been the obtaining of higher education by Nkhoma pastors.  The process of obtaining funds to study abroad is a continuing one.  Finding the necessary financial resources is ongoing challenge.  An example of this struggle can be seen in the ordeal experienced by Rev. J Sankhani as discussed at the June 1966 meeting of the Moderamen  regarding the difficulties surrounding his study leave.  He had been attached to the Chileka congregation but was away on study leave in Nairobi, Kenya, studying radio script writing.  The Moderamen noted with regret that because the congregation had not made their contribution to the General Fund, Rev. Sankhani was not receiving his pay.  The Secretary was directed to send a letter of exhortation to that congregation and to remind them of their obligation to Sankhani.  The Moderamen also thanked the individuals who gave in order to make his study leave possible, and they noted with satisfaction that Sankhani seemed to be making good progress in his training in Kenya . 
Unfortunately this problem was still surfacing twenty years later, as evidenced by the struggles leading to the stoppage of Rev. Gareta�s  education.  After being out of the country for studies, Rev. Gareta was forced to return to Malawi in December 1983 when his request for more money for further studies was denied . 
In 1967 the General Mission Committee in Cape Town recognized that while membership and the number of catechumens and congregations were growing, the number of ministers was declining.  The following statistics tell the story (for more information and an expanded list, refer to 4.6):
1963 1966
Church members 76,057 86,826
Baptism class members 25,181 29,670
Ordained ministers 48 42
Congregations 54 55
Contributions R 10,400 R 18,000
Figure 3.2
While it is encouraging that church membership has grown by almost 14%, with this figure one must also recognize the additional strain placed on the clergy to pastor and teach their congregations.  While the member to ordained clergy ratio in 1963 was 1585:1, but 1966 this ration had swelled to 2067:1.  With an almost 30% increase in the relative ratio, and the diminishing actual numbers of ordained clergy dropping by almost 12.5%, it is obvious that these early days posed a strain on the church.  This strain continued, and will be discussed further in chapter four (4.6 Forty years of growth).
In addition to the simple numerical difficulties the problem of ministers not being paid was a significant problem as well.  At a May 1968 meeting of the Moderamen , it was found that some congregations were in arrears to two or three ministers, and that sometimes more than one congregation owed a minister money.  Some reasons given for this were: spiritual deadness of some congregations, other financial debts, such as salaries for teachers in unassisted schools, and incompetence on the part of ministers or disputes with elders that lead elders to withhold funds.  While it seemed relatively easy to identify the contributing factors to this dilemma, finding an adequate solution to the problem remained elusive with the meeting of the Moderamen offering no resolution to the problem.
Illustrating the seriousness of this problem is the 1972 case of HJ Chilambula .  He claimed that the Kapiri congregation owed him his salary, and finding no satisfaction in the actions of the synod, he appealed to the civil authorities.  At one point he threatened to remove the iron sheets from the roofs of the Church and manse and the �bricks from the walls because of their arrears in salary to him�.  The Kapiri congregation asked Synod for a loan in order to pay him off.
While there were certainly difficulties, there were many shining successful examples as well.  In 1976 General Secretary Chienda went to the United States for studies at Fuller Theological Seminary.  Rev. EE Katsulukuta (who was so heavily involved in translation work) was elected to serve as Acting General Secretary in his absence.  That same year Rev. AWW Mlenga left to go to study at Westminster Theological Seminary in the United States after obtaining a scholarship.  He asked Synod to provide for his family while he was away, and this was granted.  At the same time as these successes, struggles continued for some, such as, Rev. KJ Mgawi and his family who went to study at the University of the North in South Africa, but the donor who made this possible declined to pay MK 501 of the needed funds.  The Synodical Committee referred the matter to the JFC.  General Secretary Rev. YA Chienda received his degree on 6 May 1978.
The decade of the eighties was to see a number of ministers from Nkhoma Synod further their training.  In 1980 Rev. JJ Kamwana went to Kenya for studies.  Like so many others, he went without his family.   At the 1981 Meeting of Synod, telegrams of good wishes were received from WE Chikakuda �and his fellow students� at the University of the North in South Africa, and from Rev. MU Siwinda and Rev. Jere in Singapore.   Kamwana completed his Kenya studies and returned to Malawi in 1983. Kamwana later completed both an M.Th. and then a D.Th. at the University of Stellenbosch in South Africa.  
The 1982 CCAP General Assembly received a summary of Nkhoma Synod ministers studying abroad.  It revealed that the results were not always positive.
Three of our ministers are studying for degrees abroad.  Rev. J. Kamwana is in Kenya for a B.D. degree, Rev. D.P. Gareta is at fuller in the U.S.A. for a masters degree and Rev. W. Kazembe has gone this year also for a masters degree at Columbia in U.S.A., Mary Chinkwita is still studying in Britain.  Nkhoma has at present a few graduate ministers namely Rev. L.J. Kamtambe, Rev. Y.A. Chienda, Rev. H.Y. Hara, Rev. W.E. Chikakuda, Rev. C.L. Chimkoka, Rev. H.A. Kamnkhwani and Rev. J.G.M. Maseko.  It is sad to report that two other graduate student ministers namely Messrs. L.M. Chakwera and B. Kapuchi refused to subscribe to our doctrine of Infant Baptism and therefore were disqualified for ordination by our training committee.  On account of this disappointing event, the Synod, has decided no longer to send abroad for higher theological training any other persons other than ordained ministers. 
In 1986 Rev. JS Mwale, who had already gone on pension, was called back into service and placed at Chongoni.  He also at that time printed a book of sermons, a first for Nkhoma Synod, coming as it did from the �pen of one of its own sons�.  While Mwale to was coming out of retirement, the Synod forfeited the services of Rev. Gande, who went away for studies from November 1986 until April 1987 in compliance with a request from the Christian Service Committee. 
In 1991, two ministers of Nkhoma Synod received recognition for their academic achievements.  Rev. HA Kamnkhwani received the DTh degree from the University of Stellenbosch in South Africa on 13 December 1990.  His dissertation was entitled; �An Evaluation of the Historiography of Nkhoma Synod of the CCAP� Rev. Chiphiko was approved to go to Great Britain for a year of studies, with a concentration in youth ministry.
One answer to this problem of equipping the clergy with the knowledge and tools they need to pastor their congregations is being met by the existence of such institutions as NIFCOTT, Zomba Theological College, and African Bible College.  Many of their graduates are already serving the Synod in various capacities.  Much effort is expended to upgrade the theological training at home.  This has done much to equip them to take control of administration.  Today, the expatriate missionary as authority figure has given way to the one who has come to serve as a specialist, educator, or advisor (see chapter 6, Education for Pastors 6.2).
While there are many examples of those dedicated men who have served in the shaping of the Nkhoma Synod, there are several who have played integral parts in these forty years of development.  A.S. Labuschagne referred to Rev. Kirion Mgawi as a �Black Timothy�.  Mgawi was the first clerk of the Nkhoma Synod, and following the departure of Gawie Hugo; he became the first Malawian general secretary for Nkhoma.  He served as a lecturer at the Theological College at Nkhoma.  He also chairman of the Malawi Christian Council, the Evangelical Association of Malawi and of the Malawi Council for the Handicapped.  Labuschagne says of him:
Rev. Kirion Mgawi is a gift from God to the Church in Malawi.  He did pioneer work in Malawi.  In the beginning of the year 2001 he and his wife, Victoria Ntukule, were still full-time in the service of the Lord in the Kasungu congregation (Labuschagne 2002: 95).   
In June 2002 Dr. Wallace Chikakuda passed away and was buried in Mozambique.  He had served as lecturer at Zomba Theological College and as principal of the Hefsiba Theological College in Vila Ulongwe, Mozambique, working with the Igreja Reformada em Mozambique.  As difficult as ministry in Malawi can be, working in post � war Mozambique called for special fortitude. 
Rev. Josafat Mwale had a most distinguished career serving Nkhoma Synod.  In 1955 he was asked to write an instruction book for church elders.  In 1960 he became the synod�s first Malawian moderator and was four times re-elected as moderator and four times as assessor.  He served as pastor to five congregations, taught five years at the Joint Theological College at Nkhoma and subsequently for seven years at the Chongoni Bible School.  Along the way he endured political pressure from the MCP government for not registering as a voter.  In 1981 he retired.  In summarizing his career, AS Labuschagne quoted Rev. Johan Steytler:
He was a born teacher and the people could follow his sermons which he always gave without a written text before him, only an open Bible, remembering everything he wanted to say and therefore the hearers always remembered what he said.  He always humbly and calmly brought a prophetic word, well aware that it was not his own ideas but a message from the Lord (Labuschagne 2002: 91).  
In 2003 the venerable Rev. Mwale passed away.  He was still deeply loved and remembered.
His love for the Lord and incredible Bible knowledge - and his whole life - was a living sermon to all who came in contact with him. When he preached, he used to quote Scripture all the time, drawing lines from the Old Testament right through to the NT. He requested long ago to be buried near Namoni Katengeza (the first ordained CCAP Malawian minister of N. Synod) in the Nkhoma graveyard, because he respected him so much.  Rev. Mwale was in a sense a simple man without much formal training, but he always spoke with such convincing authority drawn from his relationship with the Lord and his knowledge of Scripture.
In 1998, while Mwale was still living, Jonathan Kamwana had this to say about him:
In a real sense Mwale followed the example the DRC missionaries of reading the Bible.  He distinguishes himself as one of the Evangelical Reformed Puritans of today.  The Evangelicals emphasise the reading of the Bible, to understand God and His will to sustain the spiritual life of an individual and renew it.  Mwale is spiritually strengthened as he reads the Bible daily.  It is indeed moving to hear how he expresses his practical knowledge of the Bible in teaching, writing, and preaching.  His sermons are versed with texts from Scripture and inspired by an Evangelical zeal.  His preaching is full of power.  He lives up to what he preaches.  (Kamwana 1998:167)
Rev. CL Chimkoka has served Nkhoma Synod as both General Secretary and as Senior Clerk.  He has also served as General Secretary of the General Synod (now Assembly) and as General Secretary of the Student Christian Organisation of Malawi (SCOM).  He studied at the Nkhoma Theological College from 1972 to 1976.  From 1976 to 1981 he studied at the University of the North in South Africa, where he received the Bachelors and Bachelors Honours degrees.     He had just completed a master�s degree at the University of Stellenbosch in April 2004 when  he passed away in September of that same year. 
Yeremiah A. Chienda was ordained in 1961.  He became the Pastor at Ntcheu, then Lilongwe.  He served as pastor at Kongwe in 1965.  After that he went to Britain for training in youth work, and then served a youth minister 1967-68.  From 1968 to 1979 he served as General Secretary of Nkhoma Synod and from 1976 to 1984 as the General Secretary of the Bible Society.  Between 1984 and 1988 he led African Enterprise in Malawi and again served as the General Secretary of Nkhoma Synod from 1988 to 1993.  From 1993 to 1999 he was the pastor at Kongwe CCAP, and has been the Pastor at Kapita CCAP since 1999.  In 2000 he became the General Secretary of the entire CCAP.
Michael Khombe attended Nkhoma Theological College from 1972 to 1976, and was ordained in 1976.  In all, he has served as Pastor at five congregations.  In 1978 he became the Deputy Moderator of Nkhoma Synod.  Following that, he was the manager of Nkhoma Press for three years.  Currently he is the Secretary of the Mission Department.
In visiting such leaders of Nkhoma Synod as Mgawi, Mwale, Chikakuda, Kawale, Chienda, Chimkoka, Sankhani, and Khombe, one is impressed with the competence and great zeal of these who have been charged with shepherding this Synod.  Although as a group they are now aging, nevertheless they have, and continue to perform with a dedication that remains steadfastly unabated.  One can understand how someone like Rev. AS Labuschagne can speak of them with genuine admiration.  One can only hope that the next generation will perform with the same vision and drive. 
In his �Annual General Report for 1969� General Secretary YA Chienda reported that while all departments experienced a shortage of staff, nowhere was there a critical point where the work could not continue.  The medical staff was augmented by short-term expatriate nurses, and this seemed to be the trend for the future.  In the education department, the number of expatriate staff was diminishing, but Malawian staff were now graduating from the University of Malawi.
�This has been the ideal towards which both mother and daughter have been working for more than 80 years and therefore this should be the occasion for great rejoicing.�  
While there have been many who have gone far above and beyond the hopes and expectations of the Synod, there have been times where the failure of man has brought its own difficulties into the picture.  One such example was seen when in 1974 the Theological Training Committee faced an unpleasant task.  One student in his final year at the Nkhoma Theological School completed his studies, then asked the Committee for a postponement of his final examination and licensing, due to family problems.  The Committee decided to investigate.  He informed them that he was divorcing his wife and wanted to marry her younger sister, whom he felt would make a better pastor�s wife.  He admitted adultery.  The Committee informed him that not only could he not be a minister, but that he had to return to his home village.  Both his home church and the Nkhoma congregation, which he had served as an elder, were informed about this case.   In this case, the Committee did what it had to do to protect the purity and the witness of the church.  In other parts of the world, church discipline has largely fallen into disuse.     
In yet another situation, there was a problem regarding the staffing of Zomba Theological School.  Rev. Hara had accepted a call to the Mdzobwe congregation, and had left in December 1984.  Rev. Kamwana was appointed to replace him as a tutor.  The Board did not want to accept him.   The official reason given was that he would leave the country once again to study abroad, and there was no place in Zomba for him to stay.   The Synodical Commission did not want to send someone else, and asked the Board to reconsider.  The Moderamen later in 1985 decreed that because Zomba did not accept Kamwana he could then leave to go abroad for studies in 1986, but not in 1987 (see section 11. 3, �Nkhoma Synod and Contention with the Government�).
Changes came as a result of difficulties, human error and also as a result of problems that resulted from positive outcomes of growth and development.  Changes also resulted from the changing needs of the church ministers and congregation as a whole and on an individual level.  Some of these changes are inserted here to demonstrate the evolution of Nkhoma Synod�s progression.
The Synod in 1991 called for a new position to be filled, the �AIDS Desk� (refer to 7.4 for further information).  This was to be implemented as soon as funding became available. 
Synod further decided in 1991 that ministers should continue getting paid by the congregations and not by the Synod.  Ministers could voluntarily retire at age 60, but retirement at age 65 was obligatory.  In 1995, Synod found it necessary to take up the matter of allowances for ministers.  It was stipulated that if a minister had served for twenty years or had reached the age of fifty, and if he wanted an allowance, he could take up the matter with the Treasurer and General Secretary. 
A May 1992 meeting in Cape Town covered several personnel matters.  It was decided that Dr. CM Pauw and Rev. CJ Burger would design a course for �equipping ministers in Malawi�.  They were to be joined in this effort by Rev. WE Chikakuda and Rev. WR Kawale (a later meeting noted that Burger would not available until October or November of that year, and the church in Malawi scheduled Presbytery meetings in September).  Another matter was the support of Rev. Chikakuda while he pursued doctoral studies at Stellenbosch beginning in October 1990.  Whereas formerly Nkhoma ministers got their salaries while studying there, that policy was changed and the Moderamen urgently requested that Cape Town help Chikakuda.
In 1995 a new General Secretary was elected, Rev. AA Sasu since his predecessor had reached retirement age.  At the same time, Nkhoma Synod elected as its actuary Rev. JGM Maseko.   In 2001 Dr. WR Kawale became the General Secretary, with Sasu as Vice General Secretary (however, this post was rescinded in an extraordinary meeting of Synod).
A 1996 meeting of the Moderamen of the Nkhoma Synod together with the Personnel Committee and Rev. JH Koch formulated the following goals to be reached before the year 2000:
� The employment on a wider scale of dedicated and efficient Malawian medical personnel.
� Ongoing spiritual and professional equipment of personnel.
� The equipping and training of Christian personnel for education and for other workers.
� Technical services, which should be done by trained Malawians.
� Courses for ministers and members.
� Financial assistance to Nkhoma Synod earmarked especially for theological- and other training.
At the same time, when the principal of the Malingunde Women�s Training School resigned, effective 31 December 1996, the Moderamen decided that a Malawian should be appointed as the new principal.
At the 1997 Synod meeting the following �dynamic group of leaders�(the wording of the report) were chosen:
� Moderator: Rev. EN Kamunga
� Vice Moderator: Rev. MZ Khombe
� Senior Clerk: Rev. CL Chimkoka
� Actuary: Rev. JGM Maseko
� Elders: Mr. J Sadyalunda
� Mr. K Phiri
In the past, pastors were assigned to congregations by the Synod.  Then they went to a calling system.  Currently there are elements of both.  A student graduating from NIFCOTT at Nkhoma gets assigned to his first pastorate.  Thereafter he is free accept a call elsewhere.
In a 2003 document entitled Ministers Serving in Nkhoma Synod it was reported that there were 112 active ministers.  Just over half were over 50 years of age and only 14% were under age 40.  In the decade 1964 - 1973, the average age at ordination was 33.6; in the decade 1994-2004 it is 35.  One problem that these figures present is that maintenance of the ministerial pension plan will be difficult.   It will be difficult because the figures reveal an aging clergy. 
This section has looked at the clergy of Nkhoma Synod.  As a group they are educated and dedicated to the ministry.  They have faced the challenges of ministry in Malawi with tenacity and faithfulness.  Along the way, there were a few unfortunate examples, but the Synod can look with pride upon the vast bulk of its ministers.

3.5.2 The Challenge of Women in a New Role
The struggle concerning the role of women creates a special problem for many in leadership positions at Nkhoma Synod, and continues to be a problem without an easy resolution in the twenty-first century.  The dilemma faced by the Synod deals with the varying viewpoints (often held fervently) by both men and women.  Many holding more traditionalist views threaten to leave if ordination for women is approved.  On the other hand, women with needed skills and gifts may feel compelled to leave if female ordination is not accepted.  Many women have historically agreed with men that church leadership should be exclusively male and while women could conceivably relieve the pressure of finding qualified pastors, there are cultural barriers and long-standing traditions to be overcome. 
The debate concerning in Church leadership roles in the Nkhoma Synod, could be dated from September 1966, when a question was raised as to whether women could be ordained. The responses that came from the committee were that only the Committee of the Joint Theological College could discuss the practicability of allowing women into the theological college. As to the ordination of women, the Synod decided that the question must be investigated by the committee, which was also studying the possibility of having women as elders. Since the establishment of the first station of the DRCM in 1889, no woman had received theological education or acquired any leadership position in the church (Phiri 1997: 50).
At the Ninth Meeting of the Synod, held in August 1968, it was firmly declared women were not to be ordained.  Women receiving theological training were to only teach other women.  Further, the Synod at that time decided that a way and a place for women to be trained had to be found.   The Synod meeting of 1985 at Chongoni decided that women would not serve as elders, although it was acknowledged that the idea �had merit�.  
The General Synod meeting of 1990 affirmed a commitment to the use of women in all capacities.
In view of the world�s recognition of women�s role in the Church, the following recommendations were presented:
� For future Synod meeting (sic) each of the five Synods send (sic) women delegates with a view to increase women�s participation.
� The ordination of women be considered at all five synod levels.
� Women�s Desk be established at the General Synod Secretariat on part time basis.
The General Synod accepted the recommendation.
Nkhoma Synod reiterated the ban against women officers and ministers in 1991.  �The Synod has said it does not approve women to preach at any time and also to take any leadership positions.�   In 1995 Synod once again stated this view.  �Women should not be elders, deacons, or be ordained.  Women should be taught their responsibility in the Church.�   Finally, there seemed to come a breakthrough.  In its 2001 meeting, Synod stated, �The Synod agreed that this (women becoming deacons and elders) is a good thing, but things should not be done in a hurry.�  It then proceeded in a typically Presbyterian manner by setting up a committee to study the situation and then, following discussions in the congregations and presbyteries, make a report to the 2003 Synod meeting.   The final result of this committee has effectually changed nothing; as of 2004 the Synod continues to reject women both as ministers and as church officers.    
Rev. AM Kuthyola Mwale of Lingadzi CCAP tells the story that as far back as 1965 a woman named Mary Chinkwita trained for the Nkhoma Synod ministry.  However, she moved to London, England.  When asked to return to Malawi in 1989 in order to minister, she refused. 
In the mid-eighties Ms. Chimkwita was the subject of discussion in several Nkhoma leadership meetings.  In a Synodical Committee meeting of 1986:
The Committee was informed that she did not yet return to Malawi but there is a firm expectation that she will come. 
That same month the JFC also discussed Ms. Chimkwita; they were more tentative about her return.
The Committee decides that when miss (sic) Chimkwita returns to Malawi, she should teach at Mlanda.  But a substitute should be found in case she does not return.
The same Ms. Chimkwita is remembered even today.  In a 2004 newspaper article, General Secretary WR Kawale was interviewed about Nkhoma Synod and women ministers.  It reported:
Nkoma Synod last year signed a memorandum with other synods to allow eligible women to become minister (sic).
�The qualified ladies will be posted to secondary schools to teach Bible Studies while others will be given other jobs within Nkhoma Synod offices.
We can give them other jobs but not ordain them as ministers.  We haven�t decided to ordain lady ministers at this point,� said Kawale in an interview.
He said Nkhoma Synod started training ladies at its Theological College in Zomba some time back in the likes of Mary Chimkwita but had not ordained any (Chimpweya 2004).
The same informant says that one problem with women entering the ministry is that it is necessary for spouses to receive ministry training, and that this requires four years of study.  This informant says that Livingstonia and Blantyre synods have had problems with their women ministers falling into immorality.  He further says that while Livingstonia and Blantyre elders are appointed, those of Nkhoma Synod are elected.  The problem here is that if somebody�s wife gets nominated for office, the husband of another will feel slighted.  Another problem is that if a woman elder gets called out at night to minister to someone in an emergency, being escorted by a male elder who is not her husband can create awkwardness.  Finally, this informant says that he personally is in favour of women as ministers and church officers.  
The CCAP General Assembly General Secretary Rev. YA Chienda says of this issue that it has long been debated, that no doubt it will be debated again next year, and �My hope is that one day it will pass.�  He recalled that a resolution sanctioning the ordination of women in Nkhoma Synod was passed in 1953/54.  What happened to them?  �It died a natural death later on.�  He went on to explain that the women pastors were not accepted in the male-oriented village churches of Nkhoma Synod.  Even today, it is the common practice, even in the urban churches, for men and women to sit separately in church.  When asked to verify Rev. Kuthyola�s statement about Livingstonia and Blantyre synods having problems with their women ministers falling into immorality, Chienda would only say that CCAP women ministers have not been around for very long.   With the other synods of the CCAP and other Reformed bodies around the world (including the Mother DRC) now accepting, even encouraging, women as church officers, it seems unlikely that Nkhoma Synod will continue to hold out against for much longer.

3.6  CHAPTER SUMMARY AND CONCLUSIONS
This chapter set out to answer the question, have the affairs of the church functioned properly and in accordance with the Scriptural requirements?  The answer is �Yes�.  The authority of the church structure is respected, there has been no obvious abuse of power, and there have been no serious schisms.  The shortcomings experienced by the Synod have had more to do with paucity of resources rather than a breakdown of church order or disregard of constitutional law.  Even the troubled area of finances, it was seen that the Synod made valiant attempts to correct the situation itself, rather than to rely exclusively on external donors.
This chapter on Administration and Personnel Issues does much to answer the question: In which way did Nkhoma Synod develop its self-understanding of being a Church since 1962?�
Nowhere in this study is Nkhoma Synod�s transition from mission to national church more apparent than in this chapter, dealing as it does with personnel issues.
In October 2003, this present researcher briefly visited the meeting of the synod at Namoni Katengezi Christian Lay Training Centre.  He remembers seeing only two white faces there, those of Hennie Smit and Hennie van Deventer.  No doubt the pioneers of 1889, Murray and Vlok, would have rejoiced. 
Concerning the first of the seven secondary questions, �Does Nkhoma Synod see itself as a confessional church?� the answer from this chapter is that it is implied.  However, a fuller illustration of how it sees itself as a confessional church will come from chapters twelve and thirteen.
Regarding the second secondary question, �What is the character of the church polity?� it will be more fully discussed in chapter four, but already, from sections 3.2 and 3.4, one sees hints of how it is very centralized.  Notice how the stewardship drives start at Nkhoma, and then go out to the presbyteries and congregations.
The third secondary question is �Has the Nkhoma Synod become a Three-self church (Self-governing, self-propagating, and self-supporting)?�  From reading this chapter and chapter two, one can reply that it has in fact become self-governing.  This will be seen more completely in chapter thirteen.  So far, we have not dealt with the issue of �self-propagating�.  This will be examined in chapters eight and nine.  Sections 3.3 and 3.4 demonstrate that the Synod has got a long way to go before it achieves full self-support.
Concerning the fourth secondary question, �What is the relationship between the Nkhoma Synod and the DRC personnel from South Africa?� one must answer from reading chapters two and three that this relationship has been drastically altered.  The number of South African personnel has diminished from over 100 in 1962 to about 15 in 2004.   The Synod established a Personnel Committee to oversee the activities of such personnel.  At one point tensions arose between the committee and the personnel over the decisions that it made.  However, it continues to be an amicable relationship.
The fifth secondary question is, �How does the Nkhoma Synod relate to the other synods of the CCAP?�  This is the topic of chapter twelve.  However, in the discussion of women officers in 3.5.2, we have seen a hint of how inter-synodical relations have a bearing on Nkhoma�s policies.
Regarding the sixth secondary question, � How has the Nkhoma Synod developed theologically and spiritually?� this will be addressed more fully in section 6.1 and especially in chapter fourteen.  However, in the look at the ministers of the Synod in 3.5.1, there is the implied message that theological development is progressing.
The seventh and last of the secondary questions is, �What part has the Nkhoma Synod played in the country�s political development?�  This question will be handled extensively in chapter eleven.  However, we see hints of what is to come in the story of the Nkhoma Synod Teachers� Association (NSTA).
The research question of this dissertation is �In what way did the Nkhoma Synod develop its self-understanding of being a church since 1962?�  While we are yet in an early stage of the study, one can see that very early on the Synod saw itself as a full-fledged church, no longer a mission.
From this point, it is a natural progression to the next chapter.  It deals with congregational life and church officers.  It takes up such issues as �prayer houses�, urban congregations, Chigwirizano, and leadership styles.
Click here for Chapter 4
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