By Burnett Munthali
Allan Ngumuya’s article presents a strong critique of the Nkhoma Synod’s alleged alignment with the ruling Malawi Congress Party (MCP).
The piece is a passionate call to action, questioning the Synod’s role in politics and its responsibility toward its congregation.
Below is a detailed analysis of the key themes, rhetorical strategies, and implications of this article.
Firstly, Ngumuya accuses the leadership of Nkhoma Synod of being influenced by MCP, alleging that the ruling party has bribed and corrupted key figures, including the Secretary General (SG).
This claim suggests a breach of ethical and religious standards, as church leaders are expected to remain neutral and serve their members without political bias.
The article further claims that a directive has been issued barring opposition candidates from attending CCAP churches under Nkhoma Synod.
If true, this would represent a significant departure from the church’s traditional role as a spiritual sanctuary for all, regardless of political affiliation.
Secondly, Ngumuya frames his argument around Christian ethics, repeatedly invoking God’s judgment.
By labeling the actions of the Synod’s leadership as “embarrassing in the eyes of God,” he seeks to highlight the moral gravity of their alleged conduct.
He suggests that serving political interests over the needs of the people is incompatible with Christian teachings.
The repeated references to divine judgment (“Do you know that God is watching you, big time?”) serve as a warning to the Synod’s leadership, implying that their actions will have spiritual consequences.
He further strengthens this argument by citing Proverbs 28:2-26, which discusses the consequences of unjust rulers and corruption.
Thirdly, one of the most striking aspects of the article is its focus on the suffering of ordinary Malawians.
Ngumuya paints a bleak picture of economic hardship, emphasizing the high cost of maize, cooking oil, and other essential goods.
He questions whether the church is doing enough to address these struggles, asking:
Does the Synod know that their Christians are sleeping without eating?
Does the Synod provide food and medicine to its struggling members?
Has the Synod asked its members if they are living a better life?
These rhetorical questions place the Synod in a position of accountability, suggesting that its leaders have prioritized political interests over the well-being of their congregation.
The argument here is that the church, as a moral institution, should advocate for social justice rather than align itself with the ruling elite.
Fourthly, Ngumuya argues that the alleged actions of the Synod set a dangerous precedent.
By preventing opposition candidates from attending CCAP churches, he suggests that the church is endorsing one political party over others, undermining democracy and freedom of association.
He further questions how much money the SG may have received from the government, implying that financial incentives may have influenced the Synod’s decisions.
This accusation, if substantiated, would raise serious concerns about the integrity of the church’s leadership.
Fifthly, the article ends with a strong call to action, urging the Synod to “stay away from politicians and stand with the people.”
Ngumuya warns that God will not allow the suffering of Malawians to continue indefinitely, implying that divine intervention or political change is inevitable.
By framing his argument as a moral and religious issue rather than merely a political one, Ngumuya strengthens his appeal to CCAP members who may feel betrayed by their church leaders.
He positions himself as a voice of reason and accountability, challenging the Synod to reexamine its role in society.
In conclusion, Allan Ngumuya’s article is a forceful critique of Nkhoma Synod’s alleged political bias, blending theological, moral, and socioeconomic arguments.
His use of rhetorical questions, biblical references, and direct accusations creates a compelling case for why the church should remain neutral and prioritize the needs of its members over political affiliations.
If the claims made in this article are accurate, they raise serious concerns about the intersection of religion and politics in Malawi.
However, without concrete evidence, these allegations remain a matter of public debate.
Regardless, Ngumuya’s message resonates with a broader frustration among Malawians regarding governance, corruption, and economic hardship.
Ultimately, this article serves as a wake-up call—not just for Nkhoma Synod, but for all religious institutions in Malawi—to reflect on their role in society and ensure that they remain true to their spiritual mission rather than becoming instruments of political power.
