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The Gulewamkulu (Nyau) cult poses the greatest challenge to the church. Traditionally, it is a secret institution associated with Chewa traditional religion and is closed to all females and non-initiated males. Kamwana (1998:53) notes "It is a cult which is detrimental to Christianity and education. Members who belong to the society do not bother to educate their children nor send them to church." Pauw (1980:168) states "One of the largest problems affecting education was the Nyau cult which was still very strong in many parts of the country. A growing tension developing between Church and Mission on one hand, the Nyau cult and its supporters on the other hand ...."

The Gulewamkulu continues to be a problem. Pauw (1994:74-75) notes in an article in Afro-Christianity at the grassroots,

Nyau remains very much alive even to this day. The conflict between Nyau and Christianity created such a degree of polarisation that there was little scope for something between. A person was either a committed church member or entirely on the side of Ny au and traditional religion.

This was the environment in which the Nkhoma Synod developed its ministry theory.

There are at least three factors, which influenced the Nkhoma Synod as it developed a ministry ethos and approach to the Chewa people:

1. The Chewa cultural beliefs and dynamics (ancestor worship, Gulewamkulu, and rites of passage) required a clear-cut distinction between Christianity and cultural beliefs.

The benefit is an opportunity for people to be saved through the blood of Jesus Christ as distinct from worshipping ancestors and other beliefs (Gulewamkulu), which have no power to transform the human mind.

11. The proclamation of the Gospel is a Biblical mandate according to which the church makes disciples throughout the world. With this in mind, it was inevitable that the church would emphasize the proclamation of the Gospel as a ministry model. Paul says " ... if you confess with your mouth, Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved" (Rom. 10: 9).

111. In rural areas, poverty was not a particularly serious concern; people farmed and were largely self-sufficient. Urban centres, however, .presented different challenges demanding the Church's attention, as a result of the effects of urbanization.

Rev. Mwale made unique contributions towards implementing local theology. He was an effective preacher and a prolific writer, as suggested by this bibliography:

1. Chiyero eha tsiku la Sabata ("The Holiness of the Sabbath"). The Sabbath is a day set aside for private prayers, Bible study, and coming together of families. It is a special day for witnessing to Christ. (Mwale 1949 Nkhoma).

11. Moyo ndi ntehito za akuluampingo ndi atumiki ("Life and work of Church elders and deacons"). This book captured Christ's theological thought. Elders are urged to abstain from every form of evil. (Mwale 1979 Nkhoma).

111. Makhalidwe a Mkhristu ("The conduct or behaviour of a Christian"). (Mwale 1989 Nkhoma).

IV. Makwerero a ehipulumutso ("The ladders of salvation"). This book is an exposition of buku la Katekesima. It deals in detail with the topic of salvation. Kamwana (1998: 117) notes "Mwale stresses the fact that for man to be saved he must first of all

know that he is a sinner. He must repent of his sins, and receive the salvation of Jesus Christ." (Mwale 1989 Nkhoma).

These books helped to mobilize the propagation of the salvation model to all the congregations within the jurisdiction of the Nkhoma Synod. The leadership at all levels (ministers, elders, and deacons), as well as ordinary Christians, regarded the books as essential documents, next to the Scriptures. Departing from any teaching of the books was, to some extent, regarded as backsliding. Mwale's spirituality became deeply rooted in the lives of ordinary Christians and followers.

In order to ensure that the whole church leadership observed Mwale's teaching, the books became part of the curriculum at Namoni Katengeza Lay Training Centre. At this institution, people at various levels of leadership throughout the Synod periodically come to be oriented and receive necessary instructions and skills.

Rev. Mwale took over the leadership of the Church from the missionaries as early as 1960 and became the first Malawian Moderator, serving in this capacity until 1972. When the time came, the Synod did not accept his retirement so as to enable him to continue to work in some key areas needing attention. Kamwana (1998:42) comments "Mwale was sent to Chongoni Church Lay Training Centre to help in teaching ministers stewardship and winning people to Christ. In 1988 he was brought to Nkhoma Mission where he has become an example and a symbol of a preacher and a teacher ...."

Rev. Mwale learned his approach to ministry from the mlSSlonanes and, as was later advocated, this had a profound impact on the Church he served. Kamwana (1998:59) says

God has used him to influence the Church ofNkhoma Synod in terms of evangelical-puritan and pietistic thinking. He is a Puritan, inclined to the legalism typical of both the missionary counterparts and African Chewa religious practice and belief. His emphasis on Bible reading and prayer distinguishes him greatly.

Rev. Mwale's Puritanism sometimes made him lose sight of people's physical needs, which are intrinsically equal to their spiritual needs. According to Kamwana (1998:58), "Mwale is in life-style a conservative Puritan as only an African, a Malawian, can be. For example, he is strictly against alcoholic drinks. Anything from a bottle he regards as alcoholic! He does not even drink Fanta or Coca Cola." Mwale's biased approach to ministry led to the seeking of

winning people for Cluist with no regard to their physical needs. He also showed scant regard for his own physical needs.

It is reported that he refused a car donated as a gift to assist his mobility, which Kamwana (1998:113) confirms "The former youth minister of Nkhoma Synod, Rev. AE Mndala tells how the missionaries seeing Mwale's responsibility, decided to give him a car. Mwale upon hearing such, thanked them for their kind gesture but observed in Chichewa 'Pa zimene Mulungu afuna kundipatsa galimoto palibe, , meaning, 'among the things that God wants to give me there is no car.' Humble as he is, there is no sign that he wants to possess a car or condemns those who have cars."

Although Mwale did not view the physical needs of people as important as the spiritual, he is a man dedicated to God. Kamwana (1998: 125) says

Mwale humbled himself, witnessing that he is nothing before men and God, except a slave of God. A very faithful and obedient slave. He showed his faith and dedication as having no home of his own. Having nowhere to go except to rely on the providence of God, and to do the will of the master ....