| Chapter Six Ministerial and Lay Leadership Training 6.1 INTRODUCTION Primary and secondary education gives a basic preparation for life. Having examined the broader educational system designed for the general population; this chapter will now focus on the more specific field of theological education. One major reason why Presbyterianism has had such an impact worldwide is because of a high educational standard for its clergy. Today the ministers of Nkhoma Synod are carrying that tradition forward in their country. It will be seen in this chapter that the field of training of pastors, elders, and deacons has been a continuing, major focus of Nkhoma Synod. The challenges of funding and changing needs makes this a key part of the development of Nkhoma Synod and its self-understanding of being a church. 6.2 EDUCATION FOR PASTORS Theological education for Nkhoma Synod began as early as 1898, when a school for teacher-evangelists began at Mvera and in 1913 a separate school for evangelists was opened at the same place. In 1926 the theological training school was opened for the first time. In 1947 a new building, Nyamuka-Wala, was opened there. In 1950 the school received its first full-time tutor, Rev. JW Minaar. In 1963 there was begun a Joint Theological Seminary, used by all of the CCAP, at Nkhoma. The principal was Rev. CJF Watt (Pauw 1980: 308-311). At the Nkhoma Theological School, the 1966 tally of students was as follows: � Third year students: 12 (7 from Nkhoma Synod). � There were no second year students, due to lack of housing. � There were 10 first year students. The Synod believed in 1970 that the Theological College should be located in Lilongwe rather than in Zomba, saying that travel expenses would be lower, and it was not certain that the University would be placed in Zomba. As it turned out, both the University of Malawi and the Theological College ended up in Zomba. Because the University was located in Zomba, so too was the Theological College. In 1971 Nkhoma Synod took the following strongly formulated decision in order to maintain the church�s doctrine in the training of its ministers: � The Synod asked its representatives on the Board to see to it that nothing would be taught which was in conflict with the church�s doctrine. An eye would be kept on the lectures and notes. � The minutes of the Board was to be sent to all the ministers. � The College would have to be very explicit about the curriculum and prescribed books. � It would be expected from the lecturers to declare in writing that they would not teach anything, which is contrary to the constitution of the school. At the April 1973 meeting of the JFC, it was informed of the General Synod�s approval of the moving of the Theological College to Zomba. The cost of this move was to be covered by funds raised by a special Centenary Fund Committee, by contributions from the four synods �in proportion to their communicant Christian membership�, and from �a special grant from the DRC as previously requested.� The DRC later that year granted R 12,000 for that purpose. At the April 1977 meeting of the Joint Financial Committee it was stated that, In view of the decision of the Synod, the D.R.C. is requested to again consider our former request for aid in this project. The Joint Theological Board has not yet gone into the details as to the raising of the required funds and the exact amount to be raised by each Synod. In view of the uncertainty about funds, and the fact that the fund-raising campaign has not yet commenced, the Joint Theological Board is urgently advised that Nkhoma Synod cannot commit itself to the move to Zomba this year. In a letter dated 21 July 1974, the General Secretary of Blantyre Synod informed Nkhoma and Salisbury synods of Blantyre�s intention to withdraw from the Joint Theological College and start one of their own in Blantyre. They furthermore invited Livingstonia to join them in Blantyre, and it was reported that Livingstonia had accepted the invitation. Blantyre had already appointed a principal for their breakaway college, Rev. B Gannaway. At the 1977 General Synod meeting Nkhoma Synod was able to report the following, Since the last General Synod a number of ministers and theological students have been sent to the University of the North in South Africa, the first for a B.A. in theology, but this course has now become a four years B. Theol. Course. This is done through a Training fund provided by the Dutch Reformed Church. It is hoped to have 3 or 4 students there at a time. The General Secretary Y.A. Chienda is doing a special course in church Growth/Church Administration at the Fuller Theological Seminary in Pasadena, U.S.A. and is expected to return by July 1978. In May 1978 the Theological College in Zomba opened its doors; it was to be known as CCAP Theological College. The hope at that point was that Anglican students would also attend. Although there were no teachers for students� wives, College tutors were teaching them some courses. The Malawian tutors were paid from the Appeal Fund. A student travel expense, and �their final removal from the College�, was to be paid by their respective Synods. The Nkhoma Synod unanimously approved of the re-uniting of the Theological School at Zomba at its meeting in April, but was doubtful about the decision that it should start this year already, as no start was made yet concerning fund-raising. (Of the R600 000 which is needed, only R36 000 is already available). The other Synods, however, strongly felt that because of the circumstances (the unhappy event of the breaking up of the Joint Theological School), it is important to prove to the world (and especially to the intended donors) that the re-uniting at Zomba is a matter of importance to us. If there is proof of our willingness to go ahead purposefully, the funds will become available more readily- especially from abroad. Donations will now be requested from over the whole world . . . and also from businesses in Malawi. It is a major task which has to be done in a short time. If phase 1 will be tackled this year (a classroom for the freshmen), then next year it will have to be phase 2, and the year thereafter a next phase, so that in four years� time there will be a complete Theological School with students in all four study years. During 1979, 12 students completed their theological training at Nkhoma: nine went to congregations in Malawi, two to Rhodesia, and one went to continue studies with UNISA. The College at Nkhoma continued with 11 students, expected to complete their course in July 1981, and with 3 tutors. At Zomba College they had 14 students, 5 third years and 8 first years, with Reverends Retief and Odendaal serving as tutors. In 1980 the DRC informed Nkhoma Synod that due to lack of funds, the Synod would not be permitted to send new students to the University of the North the following year (1981). It was decided to discuss the matter with delegates from the DRC coming to a meeting of the JFC Guidelines were issued in 1980 concerning application for grants. All applications were to go through the Synod Office. Overseas churches offering grants included: � The Dutch Reformed Church in South Africa � The Presbyterian Church in Ireland � The United Presbyterian Church in the USA � The Church of Scotland It was pointed out that these churches did not accept requests from individuals. In 1981 finding donors for the Theological School at Zomba and for individual students became a concern. At a meeting of a special committee including General Secretary I.M. Kainja, set up for this purpose, it was decided to look up the names of previous donors, then give their names to the General Secretary so that he could write them letters of appeal. If and when a donor agreed to give to this cause, his letter of intent was to be given to the General Secretary so that he could have them printed by the Synod�s Press. At the same time the appeal for money was to be published in Kuunika. In 1982 the CCAP General Synod received a report on the Zomba Theological College. It stated that lecturers from Chancellor College, University of Malawi, were assisting in teaching. The University was now giving recognition of Zomba Theological College�s Diploma. It noted that the Anglicans were now participating in the College, and that �Tutors in the College and Ministers in the Parishes should guard against copying of any strange teaching and practice�. The report also called upon student wives to cease employment in order to be available to attend the wives� school. In 1983 the Nineteenth Meeting of the Synod took up the issue of allowances for students at the theological college in Zomba. It directed that such students receive the same sort of allowance as Nkhoma Synod students studying outside of the country. At the same time Synod agreed that a Bible college should be opened at Nkhoma, and that some of its students would be selected to go to the Zomba Theological College. A committee was appointed to study the possibilities of building the necessary new facilities. The Igreja Reformada em Mozambique in 1983 asked for permission to send students who met the requirements and who had the funds to the Zomba Theological College through Nkhoma Synod. The Moderamen granted this request. Today, there is the Hefsiba Bible College, located in Vila Ulongwe, Mozambique. It was in January 1993 that Rev. Pieter Botha received the vision to build a Bible School in Mozambique. On 16 June 1995 Hefsiba Theological School was officially opened. On 25 November 1997 the first group of five students graduated. (Labuschagne 2002: 122-123). Early in 1984 the Moderamen regretfully noted the temporary closing of the Zomba Theological College due to lack of funds. They voted to pass the information on to the Training Committee. Shortly afterwards, the Moderamen received from the DRC a list of recommended theological institutions to which the Synod might send its students for further studies. � London School of Theology, London � Westminster Theological Seminary, Pennsylvania, USA � Gordon-Conwell Theological Seminary, Massachusetts, USA � Fuller Theological Seminary, California, USA � Trinity Evangelical Divinity School, Illinois, USA � Concordia Theological Seminary, Missouri, USA � Calvin Theological Seminary, Michigan, USA � Union Theological Seminary, Virginia, USA The Bible School started at Nkhoma on 21 January 1985 with Rev. WE Chikakuda as principal. Eight students from Nkhoma, and one from the Igreja Reformada em Mozambique (Mphatso Synod) subscribed. The contents of the course included Old and New Testament, the doctrine and regulations of Nkhoma Synod, Stewardship, Evangelism, Youth Work, Ethics, Bookkeeping, English, Music, and elementary Greek and Hebrew. The principal, who had graduated from the University of the North, made use of the Malawian and European personnel at Nkhoma as part time lecturers. The students came from all walks of life. One suggestion early in this period came from the JFC. It stated that it was too expensive to maintain both the Zomba Theological College and one at Nkhoma, suggesting that there should only be funds allocated to Nkhoma, but not to Zomba. The Synodical Committee in 1986 decided to upgrade the Bible School at Nkhoma to be a full and equal theological school, again named the �Theological School of Nkhoma�. Thus there were then no students or lecturers at Zomba. There had been a dispute between Nkhoma Synod and the administration of the Zomba College over the refusal to accept Kamwana as lecturer. Nkhoma synod was having trouble meeting its financial obligations to the joint venture, and they continued to feel uneasy about joining with the Anglicans. The personnel at the Nkhoma College were Rev. WE Chikakuda (principal), Rev. HJ van Deventer, and Dr. HAJ Kruger. The moderator, Rev. LJ Kamtambe, was called as lecturer in place of Rev. JJ Kamwana who was on study leave at the University of Stellenbosch. The Synod at that time still owed Zomba more than MK 13,000. This was not a permanent arrangement; in 1988 the Theological College in Nkhoma closed, and Nkhoma students were once again sent to Zomba. In 1986 an American couple, Rev. Dr. and Mrs. John W. Chinchen, approached The Synod. They planned to build an �African Bible College� in Malawi and wanted to discuss with the Synod the possibility of the Synod sending students there for theological training. The proposed institution would confer bachelor degrees in Biblical studies. The Moderamen directed that Rev. Kantambe and Rev. HA Kamnkhwani write a report on this college and to present it to the 1987 Synod Meeting. The report that eventually came from this was sufficiently positive so that abusa (ministers) were sent to African Bible College for training. In 1987 Synod directed that all applicants for the theological college must undergo a medical exam. Synod�s explanation: �to see if they have some complications that might hinder their performance�. It is against the law to require AIDS testing, but an institution can require testing for other things, such as TB. African Bible College opened for classes in October 1991. Several Nkhoma pastors were among the student body. They did not last long, stating the following reasons: � The courses are not worthy to take for four years. � The standard of the subjects is low. � Their teaching is doubtful. � They are not sure if other colleges recognize the college. Not only did these pastors leave, but they also told the Moderamen that they refused to go back. They reiterated that they felt the quality of the teaching was low and the degree was not recognized. In 1989 Synod decided to make provisions for its ministers to receive degrees via �correspondence courses�. It stipulated that such ministers should inform Synod, that they be given study leave in order to prepare for exams, and that �all arrangements should be done with assistance from his congregation.� In 1990 the Synod�s arrears in payments to the Zomba Theological School totalled MK 28,800. The Synod requested of the SMC that it give them this amount as an advance from the Grant of the next year, so that the debts could be paid before the meeting of the General Synod. It would enable the Nkhoma Synod to take part in those meetings in full standing, and also to be able to take part in discussions concerning problems encountered by the Theological School. The decision of Cape Town at that time was to approve the advance of MK 28,800, but the Synod�s continued involvement with the Theological School was to be discussed with the Synod. Synod in 1991 made the requirement that all applicants from Nkhoma Synod to the Theological College must be between the ages of 25 and 40. It further directed that the Theological Committee enforce this rule. In 1990 Dr. Kawale, now the General Secretary, wrote a brief summary of CCAP theological education in up to that point. There was a close relationship between school and evangelism. The training of teachers, evangelists and pastors was seen as an on going process in which the church sought to provide her needs . . . Following the establishment of the Church of Central Africa Presbyterian (CCAP) formed by the Synods of Blantyre, Livingstonia, and Nkhoma, a Joint Theological College opened at Nkhoma in 1962. Students from the three Synods were being trained together. Unfortunately the College closed in 1973 and each Synod trained the ministers separately. The General Synod�s Moderator, JGM Maseko, at 1987 General Synod meeting expressed concern about the direction of theological training. One thing we should remember is that it was the wish of the General Synod to have one Theological College which will train its ministers. The main purpose of this idea was to try to bring together all the CCAP Ministers. Our fathers thought that if all the ministers were trained at one College the differences and divisions would be minimized. The question is, has this College achieved anything of this kind? Yes very little I wonder if it has achieved enough. Why are the gaps between the Synods becoming wider than before? I think you will agree with me when I say � the diseaser (sic) of the church is that it can start a thing to day (sic), but tomorrow it leaves it in suspense without achieving its objectives and goals. What has happened with that college? Oneness is shaky. It is not consolidated as we thought. Inorder (sic) to have our objectives achieved we have to come back to square one where by each Synod had its own College. We know that there is a great demand of ministers in our respective Synods, and that the only way to overcome this problem is to establish our small colleges which will train more ministers than Zomba college. That is fine, but is this not going to widen the gaps and divisions once again, our crush (sic) programme at Zomba Theological College whereby all trainees will learn together? Can we not set aside a period of two years to train those elderly students at Zomba Theological College by making use of our tutors? We have always experienced shortfall on the budget of Zomba Theological Colleges (sic), and we are opening small colleges, how come? We have been unable to recruit tutors for Zomba College, and yet the best of our ministers are teaching in these small colleges, how come? However the Nkhoma Theological College continued with students being sent both to this College and to Zomba. In 1988 Nkhoma Theological College closed and the students joined the Zomba Theological College allowing the 1990 General Synod to report that a unified training of theology students had been achieved. All ministers are now being trained at Zomba Theological College. The (General) Synod also sends ladies involved in women�s guild work to Zomba for theological studies. By 1990 Nkhoma Synod had 93 ordained ministers. Some of them had gone to the Universities in South Africa, Kenya, Britain, and the USA for graduate and postgraduate studies (Kawale 1990: 8). In its 1993 meeting the Synod hammered out details for the new Nkhoma Institute For Continued Theological Training (NIFCOTT). The purpose of the school would be to give its ministers post-Zomba as well as continuing training. Rev. Dr. Hennie van Deventer would be the principal . It was felt that Nkhoma students were not getting enough instruction about Nkhoma Synod polity at Zomba, since it served several synods or denominations. Therefore, in 1994 another change was made regarding the training of new Nkhoma Synod ministers. Another year of training at Nkhoma was added, following completion of Zomba Theological College. This requirement applies now to graduates of African Bible College as well. The College was blessed with the first graduation Ceremony held on the 23-6-94 evening after legitimation of the final year students by the Training committee that afternoon. The College was opened in August, 1993 with two students � Mr. I.J. Ng�onamo and Mr. C.C.S. Chenjerani Banda. While the staff comprised of Rev. Dr. H.J. Van Deventer as Principal and full time Tutor with the company of Rev. Dr. H.Y. Hara, M.Z. Khombe, W.D.M. Gande, K.J. Mgawi and Rev. J.H. Chimutu as part time tutors. Rev. A.J.M. Mnthambala joined in January 1994 as full time lecturer and assistant to the Principal. The Institution is known by the name �Nkhoma Institute For Continued Theological Training � in short N.I.F.C.O.T.T. It is intended to cater for Nkhoma Synod graduates from Zomba Theological College with Practical Emphasis; for one academic year. An example of the CCAP�s effort to provide continuing training for ministers was the �CCAP Ministers� Leadership Seminor� (sic) that was held in 1989. Some topics included: � The Dogmatic Unity of the Church � Roman Catholic Protestant Stance � Dogmatics � Dogmatic Theology and Other Disciplines � Karl Barth�s Dogmatics � The Dogmatic Unity � Bible Study Led by Rev. Rasmussen � How to Deal With Disunity in the Church � Disunity in the Church Through Attachment to Human Leaders � Christ�s Prayer for the Unity of His Church The 1994 CCAP General Synod received a report from Rev. Dr. Joseph Kang of Zomba Theological College. Tension from political change was overcome with Christian maturity. Sixty students had graduated in the last four years. The first graduates in Chancellor College�s B.A. in Theology programme had graduated, and these included five former ZTC students. The library had recently completed an extension. In order to accommodate an expanded student body, wives and children of first year students were not allowed to live on campus. Life at the College included a Students� Union and a Wives� School. A �Mature Programme� had seen its first graduates. The Reformed Mission League of the Netherlands had contributed more than half the funds for the programme in addition to bursaries for students. Nkhoma Synod reported to the 1994 CCAP General Synod that two ministers had graduated from ZTC. In addition, Rev. WE Chikakuda had been posted as a lecturer at ZTC, while Rev. AJM Mnthambala had been posted to NIFCOTT. Four ministers were undergoing further studies. The Synod in 1995 received a request from African Bible College to be reconsidered for use as an educational facility for pastors. The Moderamen responded by saying that all wishing to become Nkhoma Synod pastors must follow the same regulations. They further stated that the teachers at NIFCOTT and at Zomba Theological College were to assess the quality of the teaching at ABC and then determine how much more studies pastoral candidates needed following graduation. At the time of this writing, a graduate of African Bible College must complete a nine-month course at Nkhoma before ordination; the same requirement applies to Zomba graduates as well. Sometimes the education of a pastor includes something more than just theology. His training may at times include very �practical� topics. For the first time in history of Nkhoma Synod a Management Seminar was organised by NIFCOTT. The workshop was held at NIFCOTT�s College Campus from 5th to 9th February, 1996. And was conducted by a Consultant from Blantyre Mr. Mlumbe who is manager (Foreign Exchange) of the National Bank of Malawi (sic). Lectures in Developmental Economics and Financial Management was the main topic of the Seminar. The participants were drawn from Nkhoma Press, Nkhoma Hospital, William Murray Secondary School, M.C.D.E., Relief and Development, Education, the Officials of Nkhoma Synod, and all the Students from NIFCOTT (Nkhoma Institute for Continued Theological Training.) The following case is presented as an illustration of something many theological students experience. Many struggle to find funding for their studies. An awkward situation developed regarding the study leave of Rev. OL Joda-Mbewe, an Nkhoma Synod minister. The DRC in Cape Town provided funds for him to reside in Stellenbosch and pursue an MTh degree. He then arrived with his wife and seven children, some of who were grown, and proved to be reluctant to leave and return to Malawi. In late 1985 the Moderamen approved his going to Stellenbosch, South Africa, for graduate studies. Rev. Mbewe should go for further studies in South Africa in Jan. 1986. Therefor (sic) he should go to Nkhoma before the end of December to arrange for his trip to South Africa. Synod will not pay for his house at Lumbadzi as this house will not be occupied by him any more. In 1989 he was the subject of discussion once again by the Moderamen. First in March 1989, there was the question regarding funds for continued study. The Committee decided to enquire whether any funds are available for Rev. Mbewe to continue with his studies in South Africa. Later the same month he was the subject of another discussion by the Moderamen. Rev. Joda-Mbewe asks that he should be allowed to go for further studies next year. Therefore he should not (be) posted to a congregation but should be allowed to wait at a place appointed by Synod until the time of his departure. The Committee decided that he should go to the congregation where he was posted by Synod. He shall be informed about this at the Synod meeting in April. He is mentioned several times in the minutes of the meetings of the Synodical Committee for Witness and Mission between 19 November 1998 and 17 March 2000. He, as well as Nkhoma, were informed that there were no funds available for him and his family to stay any further in Stellenbosch. More than one deadline for his return to Malawi was set, one being the end of March 2000. This present researcher encountered this individual and his wife in Stellenbosch in June 2000. He appealed to the present researcher to write letters to the United States for raising funds so that he and his family could stay in Stellenbosch. The researcher was unable to comply. The present researcher met Rev. Joda-Mbewe again in the spring of 2003. He walked into the researcher�s office at African Bible College in Malawi and said that he was residing at the manse at Lingadzi CCAP church in Lilongwe, awaiting assignment. Concerning Nkhoma Synod abusa receiving training outside the country, usually the Synod only sends those who received their first level of training in Malawi. Then they become the Synod�s responsibility; an individual cannot simply enter a foreign programme without the Synod�s approval. At the meeting of the CCAP General Synod in 2000, there came a report on Zomba Theological College from the principal, Rev. Dr. DS Mwakanandi. The College had survived financial difficulties, and had grown in number of students, staff, and programmes since 1994. It had since 1997 trained at both the licentiate and diploma level, anticipating the first BD graduates in October 1998. It was able to report expansion of physical facilities. Yet there was a shortage of student housing, especially for married students. Finally, there was concern over finances. It was acknowledged that support for the College came more from overseas donors than from churches at home, and it was foreseen that this might diminish. In the 2001 report known as the CCAP Ten-Year Strategic Plan, the work of Zomba Theological College was applauded. The CCAP can be justifiably proud of Zomba Theological School which not only unites the 5 Synods but also celebrates ecumenical co-operation with Anglicans and Churches of Christ. ZTC has made wonderful interventions in establishing the Wives� School and entering into agreement with Chancellor College to allow some students to advance into a degree programme. The recent decision by 2 Synods (Livingstonia and Blantyre) to proceed with the ordination of women further enhances the ability of the college to prepare ministers for the whole church. This report concluded by saying that the Internet should be used for enhancing theological training. In 2001 Nkhoma Synod ruefully observed that the procedures for accepting new students at Zomba Theological College were being ignored. It responded to this situation by laying down further stipulations. No one should be accepted unless they were actual applicants to the College. They need a letter of recommendation from their home congregation. Again, they must be between the ages of 25 and 40. Selections should not be made on the basis of an applicant knowing someone in a pivotal position, and finally, �when short listing, the General Secretary and lecturers from NIFCOTT should be present�. The current procedure is for students to graduate from Zomba in October, and then attend NIFCOTT for nine months, from November to July. There is grave concern at Nkhoma about the shortage of ministers, even more so because a significant number of them have reached or will shortly reach retirement age. The plan for 2004 is to send six students to study at Zomba for three years, but simultaneously send ten students to study at Nkhoma for two years. Both groups would then be sent to the congregations upon completion of their respective schools. To accomplish this plan they are attempting to raise more money from the congregations. �NIFCOTT is doing a very good job,� says CCAP General Assembly General Secretary Rev. YA Chienda. He speaks with satisfaction regarding the new two-year �crash program�, and points out that Livingstonia and Blantyre synods are doing the same thing. Even senior ministers continue with their education. In 2000, there were two Nkhoma students going to South Africa to pursue a Post Graduate Diploma (PGD). Meanwhile, Revs. Sasu, Msangaambe, and Mwale were receiving large bursaries from the Mission Office, Commission for Witness for their studies at Stellenbosch. Senior ministers may not limit their training to purely theological studies. In 2003 Nkhoma Synod General Secretary WR Kawale asked the Committee for Witness in the Western Cape to foot the bill for his course of study at the Malawi Institute for Management (MIM). Subjects for the 20-day training course included Effective Delegation, effective Time Management, and Communicating Effectively. The cost was MK 104,900 if he stayed on campus or MK 45,350 if he commuted. In 2002 The Committee for Witness issued �Guidelines (for) Theological Training Program(s). This constituted a new policy for admission of students, including recommendations for each candidate as well as motivation as to why each particular candidate should be accepted. There was to be a written guarantee that each candidate would serve in the church that sent him upon completion of studies. At least part of the expenses was to be raised from other sources. In 2004 three students graduated from NIFCOTT. One had attended Zomba Theological College, another had graduated from African Bible College, and the third was a product of Theological Education by Extension in Malawi. 6.3 THEOLOGICAL EDUCATION BY EXTENSION The subject of alternative methods of theological education surfaced in 1980. Nkhoma Synod decided against the idea of allowing students to take courses through TEEM (Theological Education by Extension in Malawi) followed by two years� study at Zomba. The Synod preferred continuing with a 4-year course at Zomba, preceded by a pre-theological course at the former Nkhoma Theological College. This course would include the Authority of the Bible, Bible knowledge, Catechism and doctrines, evangelism, communication, and sects. A search on the Internet will reveal that a number of churches in Malawi besides Nkhoma Synod are using TEE. But what exactly is it? Theological Education by Extension began in 1963 at the Evangelical Presbyterian Seminary of Guatemala, South America. Teachers at this seminary were struggling with the question of how a single seminary could prepare ministers for a diverse range of ministry needs. They embarked on an experimental programme based on the belief that the seminary would need to go to the student rather than the student coming to the seminary. This enabled the context of the student to be taken into consideration and used as a part of his/her training. Many of the prospective seminary students were already running parishes and involved in various areas of ministry. Now, instead of abandoning ministry work and uprooting themselves and their families to attend a residential seminary, they remained at home�remaining economically active and involved in their ministry. Instead of attending lectures they studied course material (especially written for education by extension) supplied to them by the seminary and they met regularly in groups with a tutor to discuss the academic work and how it related to the praxis; the actual practice of ministry among God�s people. Thus TEE is not merely correspondence or distance education; it is supported by a tutorial structure which enables the study to become contextualised. The idea developed of decentralising the training of ministers. The concept spread initially to the Caribbean (Honduras and West Indies) and Latin America (Columbia, Bolivia and Brazil). It then spread to North America, Asia, Europe, Australia and Africa. Today, TEE programmes are found in the United Kingdom, Canada, Mexico, Philippines, Madagascar, Mauritius, Pakistan, India, Australia, Ethiopia, Nigeria, Kenya, Zaire, Zambia, Malawi, Botswana, and Southern Africa (italics are the researcher�s) (TEE 2004). In 1980 Nkhoma Synod expressed interest in alternative methods of pastoral training, but expressed reluctance concerning TEEM. We are not against other Synods starting with a correspondence course through TEEM (Theological Education by Extension in Malawi), followed by a 2 years� residential course in Zomba, as we have been assured that the two courses are integrated. But as for ourselves, we want the 4 years� residential course. The same report by the Synodical Committee, however, left the door open to an eventual acceptance of TEEM by Nkhoma Synod. When the work of TEEM has been more firmly established, we may reconsider starting the theological studies through TEEM, but at present we shall not work through them. In 1982 the CCAP General Synod received a report on TEEM students. This report resulted in the General Synod�s agreement to accept TEEM students who make application to the Zomba Theological College. General Synod agrees that the recommendation from the Theological Board be confirmed, that the prospective candidates who have successfully completed TEEM Diploma Course with good grades be allowed to undertake a residential course of 2 years at the Theological College for the ordained Ministry. These TEEM students should apply for the Theological Training through the normal channels, i,e. Congregation, Presbytery, Synod. The meeting of the CCAP General Synod in 1994 heard a report from TEEM Director AG Kapenda. He recapitulated the aims formulated by the churches in 1978. These included Bible training for lay leaders, theological training for lay leaders, assisting in the training for ordination candidates, and continuing upgrading of pastor education. He observed that the last two aims had not been fully met. There had been attempted a �Christian Communication Programme,� under a Mr. Hodgins of Ireland and a Mr. Malongo. Both left, and the programme ended. TEEM then moved its offices from Chilema to Zomba Theological College, as of 1993. �We are at the college but not of the college and we don�t know how to describe the relationship.� He then reported that most donors had withdrawn since 1990 and they faced a bad financial situation. The number of students has been increasing since 1991, and now stood at 225, including 24 Diploma of Theology students, 6 of which were women. �Lastly, we would like to appeal to the General Synod to think seriously about TEEM if we need the programme to continue in Malawi.� The University of Malawi�s Department of Theology and Religious Studies began a publication called Religion in Malawi. Its April 1997 edition carried the following notice: Theological Education by Extension in Malawi (TEEM) Diploma � Programme As from December 1997, TEEM will be offering a diploma in theology programme by correspondence. TEEM has recently become a member of the Diploma Board (Zomba Theological College, Kachebere Seminary, St. Peter�s Seminary, Zomba, Likhubula Bible Institute, Blantyre, Baptist Seminary, Lilongwe), and the diploma will be equally validated by the University of Malawi. Students who complete the course (15 papers) well, can enter the BA (Theol) programme of the University in Malawi in the 3rd year. The minimum time is four years, the maximum time is six years. Correspondence teaching will start in December, so far 31 applications have been received. Students can register and start any time. For information and applications write to: The Director, TEEM, P/Bag 25, Zomba; Tel. 522 758. In the 2001 report known as the CCAP Ten-Year Strategic Plan 2000 -2010, the issue of education by extension was discussed. It noted that it had not continued to flourish. TEE (Theological Education by Extension) does not seem to be taking the lead in lay education that it once did. If this is the case, then steps need to be taken to strengthen this activity. The major problem with the current setup is that it is expensive and is not able to supply the Synods with as many trained clergy as are required. In addition, the CCAP offers little theological training for its laity. This is perhaps the greatest challenge facing the Church. The same report also suggested that TEE could be enhanced through the use of the Internet. At the 2000 General Synod meeting, Nkhoma Synod mentioned a continuing use of TEEM. �All churches organize evangelism; there is also TEEM targeting pastors and church elders.� Distance learning programmes have been used effectively in a number of places; otherwise something begun in 1963 would no longer exist. However, they require a great deal of personal discipline when one has a family and full-time employment. It is not free education, and in a land such as Malawi, it presents potential students with the same problem of collecting financial resources that more conventional programmes do. 6.4 TRAINING OF THE LAY LEADERS OF THE CHURCH Chongoni was purchased from a white farmer in 1962, a Mr. du Toit. Today it is referred to by that name, Chongoni, and by the name of Namoni Katengeza Church Lay Training Centre (named after Nkhoma�s first ordained Malawian). When it opened officially on 1 July 1962, there were about 1,000 �prayer houses�, and 35 congregations. At the prayer houses there was an average of 90 to 100 members and catechumens. In 1999 there were 1,700 �prayer houses� averaging 200 to 250 members and catechumens. As AS Labuschagne summarizes it: There the unpaid elders were the missionaries. Under the guidance of the Holy Spirit, they drew others to Jesus Christ through their teaching, life and work. The large number of members in the catechumen classes was proof that the congregation of believers was growing (Labuschagne 2002:111). In another book, Rev. Labuschagne explains that John Tembo, in 1962 the Chairman of the Mkhoma (later Nkhoma) Synod Teachers� Association and Finance Minister on Kamuzu Banda�s cabinet, had wanted the beautiful Chongoni property for himself. At one point he organised a rally on the border of the property and delivered a harangue. The MSTA continued to oppose the work that went on at this centre. As Labuschagne puts it, Naturally there was strong reaction from members of Mkhoma Synod Teachers� association (MSTA). When I sent a friendly invitation to one of the teachers to attend such a course, he sent me a long slanderous reply. The letter was not sealed, and when I lifted the flap I saw the words, �Go to Hell, you Boer!� But despite the intimidation on the part of MSTA, a large group of teachers turned up, and we had a rewarding study of the Epistle of James (Labuschagne 2003:308). In the report to the Synod from the Church Lay Training Centre at Chongoni for 1966, it was noted that morale remained high. However, it also cited several problem areas: evangelists and teachers lacked support, there was a shortage of desks and seats, some congregations failed to send people for training, and they noted problems with attendance. Synod decided in 1972 that it should have its own leadership-training teacher, rather than rely upon an outside source. Synod further noted that the Christian Service Committee would pay for such a teacher, and therefore to pass up the opportunity would be most unadvisable. The JFC requested that this be discussed by the Synod. At the 1977 meeting of General Synod, Nkhoma Synod, regarding the training of lay leaders, was able to report that, The Church Lay Training Centre at Chongoni is doing very well, now with nearly all building work completed. The Centre is open to all recognised denominations. Courses have been held for Sunday School and catechumen Class teachers, Session clerks and treasurers of congregations, hymn precentors, church elders, leaders of Chigwirizano women�s guild, women alangizi 9 instructors), teachers for unassisted schools � these groups drew a total of 744 participants in 1976. The Nkhoma Synod meeting was held at Chongoni, and also the following conferences, retreats, or meetings: Christian council, Baptist mission, New Life for All, Scripture Union, church Growth Seminar, P.H.A.M., student nurses from Lilongwe Likuni and Nkhoma, etc. One-day or weekend courses on evangelisation and stewardship were conducted by the staff in 20 congregations in 1976. The Bible Correspondence Course connected with the CLTC is continuing steadily. In 1981 it was proposed that satellite �church lay training centres� be established. Synod approves that such sub-lay training centres be opened in some congregations on Presbytery level, namely on former mission stations such as Mchinji, Malingunde and others. For the present a committee must be appointed to advise on how this can be done. Such centres should also be developed to raise funds for such evangelization and training through land development. CCAP General Secretary YA Chienda explains that instead, tutors from Chongoni were �encouraged� to go out to the congregations. �This has been happening up to now.� In May 1982 a proposal was made to establish a Bible school at Namoni Katengeza (Chongoni). It would feature a one-year course that included Bible knowledge, catechism, evangelism, writing, public speaking, English, and bookkeeping. Only those receiving a diploma from the proposed school would be eligible to go on to the Theological School at Zomba. It was anticipated that most of its graduates would remain laymen. The DRC was asked for funds and to supply a minister to be the principal of the proposed school. Later in the year the Moderamen rendered the decision that while this school was necessary, it should be placed at Nkhoma, and the DRC was asked to call Rev. CJ Burger to come and start it. On 23 February there was a meeting of the �Pre-Zomba Committee�. It discussed details such as location of the school, who should be allowed to participate, what courses would be taught, finances, and where to find teachers. At the 1982 CCAP General Synod, a report was received from Nkhoma Synod concerning the work at the Centre: This (Namoni Katengeza Church Lay Training Centre) is the new name for Chongoni Church Lay Training Centre. The Synod gave this new name to Chongoniat the last Synod meeting. The head of the Centre is Rev. A.S. Chisanu who is now the Warden. The title of the name Principal has been declared absolute (sic) by the Synod. Many groups of people from congregations such as elders, deacons, catechists, teachers of both Sunday and Day Schools, and Christian organisations such as New Life for All, Christian Council of Malawi, Christian Service Committee, hold their meetings at this centre. Other church groups hold their meeting there too. The Chongoni Staff, in close co-operation with the life ministry Staff, sometimes go out to do team work to teach and educate the leaders and/or Christians in various congregations. In 1984 the head of the Centre at Chongoni was Rev. M.Z. Chinkhadze, formerly a lecturer at the Theological College at Nkhoma. Beginning in June 1984 he was assisted by veteran Irish missionary Rev. J. Selfridge. The Synodical Commission (SC 3-5 April 1984) took note of the following: � Many tracts could be distributed by way of the Centre to congregations and hospitals. � Revival meetings were held in congregations. � Different courses could again be presented at Chongoni. � Other organizations such as World Vision also made use of the facilities for their own meetings. At the same time the Synod planned to establish a domestic science centre at Chongoni with the aid from the World Council of Churches. The Haggai Institute in Singapore won the approval of the Synod. This is a kind of in-service training seminar for ministers and church lay leaders, somewhat similar to the kind of seminars periodically offered at Chongoni (Namoni Katengeza church Lay Training Centre). The Moderamen in 1985 noted its approval of its constitution, and observed that some Nkhoma Synod ministers had attended it, with good results. Training, it was discovered, need not be confined to in-residence programmes. In 1985, the go-ahead was given to a Bible study correspondence course. Synod agrees that this is a very good thing. Therefore Synod instructs Namon Katengeza C.L.T.C. to start these courses again. A committee should be set up to investigate the possibility of implementing these courses. This programme has over time proven to be a successful one. This Bible Correspondence Course continues today. At the 1990 General Synod meeting, Nkhoma Synod reported that many, including elders, deacons, catechists, and Sunday school teacher were still receiving training at Chongoni (Namon Katengezi Church Lay Training Centre). It also reported that a number of other organisations were using the facility, such as the Christian Council of Malawi, World Vision International, the Christian Service Committee, CLAIM, SCOM, Life Ministries, Scripture Union, and other denominations. In 1994 Nkhoma Synod reported to the General Synod that in addition to its normal uses, the United Nations was using the Church Lay Training Centre to train Mozambican refugees as teachers in preparation for their return to their homeland after the war. The Centre was also being used in Developmental and Youth projects that involved training in raising pigs and chickens and tending gardens. Nkhoma Synod reported the continuation of this facility to the General Synod in 2000. It continues to be the site for a number of functions, such each Synod meeting, and the last one being held in October 2003. In a country and in a denomination that has so much trouble training an adequate number of ordained ministers, the elders of the churches and prayer houses gain extra significance. This makes their training even more imperative. Nkhoma Synod did well to establish the Namoni Katengeza Church Lay Training Centre as early as it did. 6.5 CHAPTER SUMMARY AND CONCLUSIONS Chongoni (Namoni Katengeza Church Lay Training Centre) was up and running and perceived to be a success by the mid - 1960�s. It was shown that there was a complaint that some congregations were not utilizing it by sending church members to be trained. While a legitimate cause for concern, one can easily see a reason for the problem - lack of money. If a church struggles to support its pastor, how can it find the resources to send people to Chongoni - some of whom would have to be compensated for leaving work? The University of the North in South Africa was a resource of theological training for some time, but it ran into the same problem. The Synod was totally dependent upon South African funding, and these sources had their limits. Grants became available from certain countries, such as the US, Scotland, Ireland, and the Netherlands. These, too, are limited - there are always more applicants than available scholarships. Both Zomba Theological College and the Bible College at Nkhoma have struggled to remain open, mostly because of financial constraints. Since its creation in the mid-nineties, NIFCOTT at Nkhoma has enjoyed a more stable existence. An evaluation of TEEM (Theological Education by Extension in Malawi) was explored in order to fill the gap. An educated clergy has demonstrated how the Synod has given confidence to claim greater autonomy from the DRC. Furthermore, an educated clergy has always been a hallmark of Presbyterianism. It is because of this tradition that Presbyterian ministers have had significant impact upon society. It will be shown in chapter eleven, the chapter dealing with relations with the government, that Nkhoma Synod was asked by the government to produce a Chichewa � language version of the Malawian constitution. In Malawi as elsewhere, Presbyterians seek to honour their Lord by developing their minds as well as their spirits. To fail to honour this tradition would be a betrayal of it. The existence of NIFCOTT serves to answer the question, �Does Nkhoma Synod see itself as a confessional church?� If the ministerial student is not made aware of his confessional heritage at Zomba, NIFCOTT will see that he is. NIFCOTT will also train the ministerial candidate regarding the polity of Nkhoma Synod. This answers the question, �What is the character of the church�s polity?� NICOTT also answers the question, �What is the relationship between the Synod and the Dutch Reformed Church personnel?� Rev. Dr. Hennie van Deventer remains the principal of NIFCOTT; the tie to South Africa continues through that channel. Zomba Theological College serves to answer the next question, �How does Nkhoma Synod relate to the other synods of the CCAP?� This is where the ministers of the future all join together at that place for training. Zomba strengthens the inter-synodical bond. The next question, �How has the Synod developed theologically and spiritually?� was addressed in the arena of theological training forming a church�s theological character. One may conclude that because of the great care and attention given by Nkhoma Synod to theological training, this dimension of the Synod�s life has not been left to chance. The final secondary question, �What part has Nkhoma Synod played in the political development of the country?�, will be developed in chapter eleven demonstrating how Nkhoma Synod has developed a significant voice in Malawi�s political affairs. Perhaps part of the reason for this is Zomba Theological College�s close proximity to the University of Malawi as universities have historically been a breeding ground for political contention. How has Nkhoma Synod developed its self-understanding of being a church? A big part of the answer lies with its educated clergy, and this is a legacy of the Reformed tradition. An educated clergy sets the standard and acts as a role model for the laity of the church. For this reason, Presbyterian and Reformed churches have tended to produce a disproportionate share of professional people. Having looked at; administration and polity, congregational life and officers, education and the training of church officers, it is now time to look at the medical department. This is because this is a dimension of the Synod�s history that had a very early start. Closely related to this topic will be the story of the much newer Relief and Development Department. |