FACOLTÀ DI STORIA E BENI CULTURALI DELLA CHIESA
ELABORATO DI BACCELLIERATO
A BRIEF HISTORY OF THE CATHOLIC CHURCH IN TANZANIA AND THE DIOCESE OF NJOMBE
STUDENTE: Dietrich MWENDA MATR.: 163110 DIRETTORE: Prof. Silvano GIORDANO
ROMA 2015
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Introduction
It has been an interesting task but not less challenging to write a paper such as this, in the field of Church History. The work of a historian is to use well the sources available in order to construct a story, telling it in his own words. This however, involves a lot of time, energy, intellect, imagination and creativity. Lack of sources may limit the work of research to the greatest extent. In my research too, though few pages, I have experienced several challenges, as I strived to write pages that may be beneficial to every reader. Even with this little work, it should be said that there is much to be discovered and written about the History of the Catholic Church in Tanzania and in the diocese of Njombe.
This work covers briefly the history of the Catholic Church in Tanzania; the real missionary work that will last begins towards the end of the 19th century, survives the Maji Maji War, the first and second World Wars, and runs through to the present. Surely, the time is long but the pages are few. However, it has given me an opportunity to learn how Tanzanian Church began and developed to reach the shape it has at the present time. Being a multi-religious country and more than 120 tribes, Tanzania has a lot still to be discovered and studied in order to bring out the riches yet to be utilized for the development of the nation. As with many other countries, Tanzania is developing, full of life and challenges that need to be faced, challenges that are to be seen, no so much as problems but as opportunities for growth.
In this work the reader may expect to gain knowledge of the long standing history of Tanzania, its primitive background, its composition and political situation. Using the available sources, the work has presented the state and development of the country after independence, along with the contribution of the Church in various aspects of life of the people. Looking back, one may tend to think that as a nation, the state of affairs is better now than it was about 50 years before, when Tanzania became a United Republic. The country has experienced peace for long time, thanks to the good principles already established at the beginning that enhance the propagation of unity and solidarity among the diverse tribes in the country. Presently, the big religions are Christianity and Islam. These exert great influence to the society and the government as a whole. From both religions there have been leaders, even to the highest post of the president of the United Republic of Tanzania.
Among the challenges that the country faces include poverty, corruption that has increased with the passage of time, a beginning but not far gone deep – interreligious intolerance, early pregnancies among girls and women leading to single motherhood. These are some of the points treated in this paper. There are positive contributions from the religious leaders to respond to the problems and challenges in the country. The Catholic Church among others plays a great role in the education, health and economic sectors.
I take this moment to thank my guide, Prof. Silvano Giordano for his close assistance, correction of methodology and insights during this work up to its conclusion.
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Table of Contents
INTRODUCTION ................................................................................................................................ 2 TABLE OF CONTENTS ....................................................................................................................... 3 CHAPTER 1: Tanzania, Facts and History ....................................................................................... 4
1. Facts about Tanzania ........................................................................................................... 4 1.1 Name and Location ....................................................................................................... 4 1.2 Geographical Zones, Population and Politics ............................................................... 4
2. History of Tanzania ............................................................................................................. 5 2.1 General History ............................................................................................................. 5 2.2 History of Religions ...................................................................................................... 6
3. Islam .................................................................................................................................... 7 4. Christianity and the Catholic Church .................................................................................. 7
4.1 The 19th Century Missionaries in the Southern Highlands ........................................... 8 5. The Tragedy of Majimaji 1905-1907 .................................................................................. 9
5.1 The Missions after World War I ................................................................................. 10 6. After Independence of Tanganyika 1961 .......................................................................... 12
6.1 Contribution of the Catholic Church the Development of Tanzania .......................... 12 6.2 Relationship among Christians and Muslims .............................................................. 13
7. Challenges to Tanzanian Church ...................................................................................... 14 CHAPTER 2: The Diocese of Njombe ............................................................................................. 18
1. Overview ........................................................................................................................... 18 2. From Peramiho to Njombe ................................................................................................ 18 3. Towards 1968 .................................................................................................................... 19 4. The Diocese of Njombe is Erected .................................................................................... 20 5. Silver Jubilee of the Diocese and Bishop .......................................................................... 21
5.1 Developments and Challenges .................................................................................... 22 CONCLUSION .................................................................................................................................. 24 MAPS, PHOTOS AND ILLUSTRATIONS ............................................................................................. 28 BIBLIOGRAPHY .............................................................................................................................. 35
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CHAPTER 1
Tanzania, Facts and History
1. Facts about Tanzania
1.1 Name and Location
Tanzania is a name that consists of initials of Tanganyika (Tan-) and Zanzibar (Zan-), and then to it is added the suffix –ia. The country is located in the South East of Africa as can be seen in the map, figure 3. The profile of the country is briefly presented by the United Republic of Tanzania’s Ministry of Foreign Affairs and International Cooperation:
The United Republic of Tanzania is located in Eastern Africa. It is bordered by Kenya and Uganda to the North, Rwanda, Burundi and the Democratic Republic of Congo to the West and Zambia, Malawi and Mozambique to the South. The country’s eastern border lies in the Indian Ocean which has a coastline of 1,424 km. Zanzibar is a part of the United Republic of Tanzania and consists of two main islands of Unguja and Pemba and a number of small islands. The Islands are located 40 km off the mainland coast of East Africa in the Indian Ocean. The two main islands are 40 kilometers apart, separated by 700 meters deep Pemba Channel. Tanzania’s total area is 945,087 sq.km including 61,000 sq.km of inland water. The total surface area of Zanzibar is 2,654 sq.km. Unguja, the larger of the two islands has an area of 1,666 sq.km, while Pemba has an area of 988 sq.km.1
1.2 Geographical Zones, Population and Politics
Tanzania is tropical country with four climatic zones. The coastal plain is hot and humid, the central plateau is semi-arid, the lake regions which is highly moist and temperate highland areas whose temperatures range from 10-200C. In the rest of the zones, temperature in cold season usually does not fall below 200C. The hottest season of the year spreads between November and February (25ºC - 31ºC) and the coldest period is often between May and August (15ºc - 20ºc).2 The Capital city of Tanzania is Dodoma and the former Capital city, Dar es Salaam, is the country’s commercial capital and the major seaport for the country’s serving its landlocked neighbours. According to this ministry, the Population and Housing Census (PHC) for the United Republic of Tanzania was carried out on the 26th August, 2012, being the fifth census after the Union of Tanganyika and Zanzibar in 1964.
The census shows a total population of 44,928,923 of which 43,625,354 is in Tanzania Mainland and 1,303,569 is in Tanzania Zanzibar.3 This report corresponds with that of the Catholic Church taken in 2013 with the latter being higher by 6.07% (Figure 2). It is generally held that Tanzanian population is 35% Christian, 35% Moslem, and 30% Pagan. This is the report found in Wikipedia and J. Baur, 2000 Years of Christianity in Africa, as discussed below. These are certainly disputable when one looks at the current situation of Tanzania and the way everywhere, in the country side and in cities, people frequent Churches and Mosques for prayer services. The population is high in cities and towns where social services are easily obtained. In the central part of Tanzania, Dodoma and around, the area is arid and so apart from the city, the neighbourhood is less populated. Similar situation is to be found in other unfertile and dry zones that receive little amount of rains per year. The majority of Tanzanians depend mainly on agriculture for food and income.
1 MINISTRY OF FOREIGN AFFAIRS AND INTERNATIONAL COOPERATION TANZANIA, Tanzania – Country Profile, in
http://www.foreign.go.tz/tanzania, accessed on 15 April 2015. 2 Cf. MINISTRY OF FOREIGN AFFAIRS AND INTERNATIONAL COOPERATION TANZANIA, Tanzania – Country Profile. 3 Cf. MINISTRY OF FOREIGN AFFAIRS AND INTERNATIONAL COOPERATION TANZANIA. Tanzania – Country Profile.
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“Tanzania is one State and is a sovereign United Republic”4 with an executive president. Since independence in 1961 it has been a democratic state and has always held free elections. Since 1977 it has had one political party, the Chama Cha Mapinduzi (Revolutionary Party). Political pluralism was adopted in 1992. Under the sound guidance of Julius Kambarage Nyerere, also called Mwalimu Nyere, the first president of Tanzania and Father of the nation, the country has crossed in peace from the colonial rule to independence, from one political party to political pluralism. When Mwalimu Nyerere finished his term as president (1964-85), he was followed by Ali Hassan Mwinyi (1985-1995), and then William Benjamini Mkapa (1995-2005), the first president elected in the pluralism of political parties. The fourth, who is also the current president of Tanzania (2005-2015), is Jakaya Mrisho Kikwete.5 The Other major political parties present are Chama cha Demokrasia na Maendeleo (CHADEMA) that is, Part of Democracy and Development; Civic United Front (CUF); National Convention for Construction and Reform-Mageuzi or NCCR-Mageuzi, Tanzania Labour Party (TLP); and the United Democratic Party (UDP). Although recent reports show that election
2. History of Tanzania
2.1 General History
It would create great dissatisfaction to the reader to learn about the part without the whole. As such a general history of the country is given so that when one comes in contact with the diocese of Njombe in this work, it may be easy to place it in the history of its nation. Tanzania has been accredited with an age, as old as humanity itself. According to archaeology, the earliest human being in the world appears to have lived in Tanzania. Briefly, the nation’s history can partly be recalled using the words presented in one source:
Since the discovery of the remains and footprints of what is believed to be the nearest kin to mankind- homo habilis (Zinjanthropus) and homo sapiens - in 1959 and 1979 in the Olduvai Gorge and Laetoli Footprints respectively, within the world-famous Ngorongoro Crater by the late Dr. Louis Leakey and his wife, the country has been considered as the cradle of mankind. Over the past 2000 years, the country has seen various influences on its population beginning with Phoenicians, Persian/Arab merchants, Portuguese explorers, slave traders from various parts of the world and finally colonizers. Tanzania has been a scene of colonization wars between major European powers and struggles for independence. Arab merchants established settlements along the country's coast as early as the 7th/8th century. These were followed by the Portuguese in the 16th century who were taken-over by the Omanis in the 17th century. The short reign of the Portuguese resulted in the coming of European missionaries and explorers beginning in the late 18th century after which the Germans took over the mainland and gave it the name "Deutsche Ost Afrika" while Zanzibar became a British protectorate under the Agreement with the Oman Sultan. When Britain conquered Germany at the end of the First World War, the mainland was ruled by Her Majesty's reign and renamed to Tanganyika. Britain continued administering the country as a UN Trusteeship Territory until 1961 when Tanganyika achieved her independence under the late Mwalimu Julius Kambarage Nyerere. Following the Revolution on Zanzibar Island led by Abeid Amani Karume in January 1964, the two merged in April the same year to form the United Republic of Tanzania. Tanganyika African National Union (TANU) the Party that won the independence of Tanganyika in 1961, ruled the country until 1977 when it merged with the Afro-Shiraz Party to form the Chama Cha Mapinduzi (CCM). Tanzania had a single-party political system until 1995 when the first multiparty elections were held.6
4 Constitution of the United Republic of Tanzania, article no. 1, in http://www.judiciary.go.tz/downloads/constitution.pdf,
accessed on 5 May 2015. 5 Cf. http://en.wikipedia.org/wiki/List_of_Presidents_of_Tanzania, accessed on 5 May 2015. 6 http://www.tanzaniaembassy.or.jp/english/About_Tanzania/history_en.html, archaeological findings testify that at Olduvai
Gorge in Tanzania, Dr. Leakey found the earliest traces of human existence. See, J. Desmond Clark, Ed., The Cambridge History of Africa: From the Earliest Times to c.500 BC in J. D. Fage and Roland Oliver Gen. Eds., The Cambridge History of Africa: From the Earliest Times to c.500 BC, vol. I, Cambridge History online, Cambridge University Press, 2008, pp. 36-47.
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The above does not include the religious-social and economic elements in the history of the people of Tanzania, of which shall be highlighted below. It is right to remember, as it has been said, that before 1964, Tanzania existed as Tanganyika and Zanzibar7 – being the mainland part and the islands (Unguja, and Pemba), respectively. While Zanzibar existed much before with this name, being a well established city and centre of attraction to many foreigners; the mainland Tanzania, formerly called German East Africa came to be called Tanganyika only in 1918 by the British.
The people of Tanganyika lived as tribes, each governed by their chiefs or tribal leaders, with government well organised, a life lived according to tribal norms. It cannot be established that during those days life was just easy, peaceful and without any troubles. That would not be realistic. Tribal wars visited each society from time to time caused by intrusion and other political factors. This style of living in form of tribal boundaries was common also in other parts of Africa, and also in the world as such. European nations such as England8, Italy (1848-1870), Germany (1850-1871) just to mention a few, existed as tribes and later there was unification to form a nation; single and whole under one leader, self governing, according to the system of government adopted by the nation. Concerning the name Tanganyika, its origins can be traced thus:
The name "Tanganyika" is derived from the Swahili words tanga ("sail") and nyika ("uninhabited plain", "wilderness"). It might, therefore, be understood as a description of using Lake Tanganyika: "sail in the wilderness". In the second half of the 19th century, to European explorers and colonialists penetrating the African interior from Zanzibar, Tanganyika came to mean that country around the lake. In 1885, Germany declared that it intended to establish a protectorate, named German East Africa in the area, under the leadership of Carl Peters. When the Sultan of Zanzibar objected, German warships threatened to bombard his palace. Britain and Germany then agreed to divide the mainland into spheres of influence, and the Sultan was forced to acquiesce. After charges of brutality in the repression of the Maji Maji Rebellion of 1905, and reform under the leadership of Bernhard Dernburg in 1907, the colony became a model of colonial efficiency and commanded extraordinary loyalty among the indigenous peoples during the First World War. The German educational programme for native Africans, including elementary, secondary and vocational schools, was particularly notable, with standards unmatched elsewhere in tropical Africa.9
Islam was born in the seventh century. The Arabs merchants first came to the islands and coastal regions of Tanganyika and Kenya, and the neighbourhood. As such it can be ascertained that when these came to Zanzibar, they brought Islam to the natives who had as their ancestral religion, the worship of spirits – animism.10 The result of this historical fact is what has remained till today that Zanzibar consists of more than 99% of percent.
2.2 History of Religions
The main religions on which to focus are two: Christianity and Islam. This is because they are the foreign religions that were introduced in the nation and have brought the greatest influence. African traditional religion is fast losing followers. Even with that the emphasis will be on Christianity, especially the Catholic Church. The Portuguese explorers were chronologically the second visitors to Tanzania. These were Christians and in particular, Catholics. When they came they met the Arabs who had already settled there long time before. As water was the main means of travelling, the Portuguese too had to come along the coast and
7 Part of the history of Zanzibar (i.e. Unguja and Pemba) is presented, with its social, economic and religious aspects by
Yussuf S. Salim. Cf. SALIM, S. YUSUF, Zanzibar Dola, Taifa na Nchi Huru, at http://www.zanzinet.org/files/dola.pdf. 8 Final union with Wales 1707. 9 Cf. http://en.wikipedia.org/wiki/Tanganyika_(territory)#cite_ref-1, cited 13 March 2015. 10 Some of the communities in Tanganyika believed in One God who is in heaven; for example, the Chagga tribe living
under Mount Kilimanjaro believed that there is one God who also is the owner of the mountain. “Kilima Kyaro”, literally, “Mountain” (of) “God” is the way they called Mount Kilimanjaro, meaning “the Mountain of God”.
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logically would need to settle in the coast, where it would be easy for their immediate sailing and travel. John Baur writes that
The key to an adequate understanding of the Portuguese era in East Africa is the fact that the encounters between Portuguese and Arabs on both sides of the Indian Ocean took place in the spirit of crusade and jihad, the holy wars of Christians and Muslims, respectively. The Arabs on the eastern side of the African continent were not hostile initially because they had not waged war against Christians as their brethren in northern Africa had done for centuries. Yet they recognized in the Christian newcomers not only “infidels” but also dangerous competitors in trade, and they soon responded in kind to the Portuguese crusading spirit.11
Before these wars the East Africans, called “Swahili people”, because of the language they spoke, already assimilated the creed of Islam and intermarried with the Arabs who had brought them the new faith. These were considered by the Portuguese as Moors, and given equal treatment as the Arabs. The settlements commonly known to be held by the Arabs and Portuguese of that time were the Zanj Empire, for the Arabs, Kilwa, Mombasa and Malindi.12
3. Islam
According to Islamic Focus, “Islam came to Tanzania in the 9th century CE. The earliest evidence of Islam in East Africa is the foundation of a Musjid in Shanga on Pate Island estimated from around 830 CE. The oldest intact building in East Africa is the Kizimkazi Musjid in Zanzibar dating from 1007. Islam was widespread in the Indian Ocean area by the 14th century”13. It is said that when Ibn Battuta visited Eastern Africa in 1332 he said that he felt at home because of the presence of the widespread Islam in the area. Trade activities helped spread Islam along the East African coast and interior. Lodhi and Westerlund write that “In the end of the 17th and beginning of the 18th centuries the coastal Moslems managed to oust the Portuguese with the help of Omani Arabs. These Arabs gradually increased their political influence until the end of the 19th century when European conquerors arrived at the coast of East Africa.14” A little more about Islam in Tanzania can be read elsewhere in this paper.
4. Christianity and the Catholic Church
On the part of Christianity, already in 1500 the Portuguese Catholic religious order of the Franciscans was sent to Kilwa for missionary purposes. By this time, slave trade had already begun. With the passing of time, the Portuguese effort to be in Tanzania continued with motives partly politico-religious and partly based on trade. For long time the wars continued and the Portuguese’s speed of evangelizing slowed down due to the opposition and wars of the Arabs. Some left the coast returning to Portugal, some were killed, among them were the missionaries, and few missionaries stayed. In about 100 years, nothing noteworthy took place there in on the part of Christianity, except that St. Francis Xavier visited Malindi on his way to India in 1542. Between 1597 and 1631, new efforts were made on the part of Portuguese. Known much to Eastern Africa is Vasco da Gama, the first Portuguese to visit the land and with his leadership the work of evangelization continued. Vasco came early in 1500s and then his grandson, Francisco da Gama, followed after long time, in 1597 with the aim to conquer and spread Christian faith. At this time some Augustinian Hermits (OESA) came along with him but were
11 J. BAUR, 2000 years of Christianity in Africa: An African Church History, 2nd ed., Nairobi, St Paul
Communications/Daughters of St Paul, 2009, p. 86. 12 Cf. J. BAUR, 2000 years of Christianity in Africa: An African Church History, pp. 86-87. 13 ISLAMIC FOCUS, in http://www.islamicfocus.co.za/index.php?option=com_content&task=view&id=1661&Itemid=24,
accessed on 04 May 2015. 14 A.Y. LODHI and D. WESTERLUND, Muslim Population in the World: African Islam in Tanzania, March 1997, in
http://www.muslimpopulation.com/africa/Tanzania/African%20Islam%20in%20Tanzania.php, accessed on 4 May 2015.
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few and the only priest, Fr. Diego, was to work in Lamu. In 1612, Zanzibar’s came to be “the most fruitful mission centre”.15
The end of the flourishing mission in Zanzibar came in 1650 when Mombasa called the Sultan Sayyid bin Seif of Oman to help them get rid of the Portuguese:
The Sultan first attacked Zanzibar and killed a number of Portuguese, including several Augustinian Fathers. A Portuguese captain this time boasted having rescued 400 Christians from slavery. For another generation missionary work was hampered by rebellions and suppressions, until a fleet from Oman conquered Mombasa, dealing a death-blow to all Portuguese activity in East Africa. Fort Jesus was besieged for a period of 33 months (13 March 1696 – 13 December 1698). The proud seafarers of old were no longer able to send a fleet strong enough to relief the siege. The heroic resistance of the garrison to the last man was Portugal’s death-song in East Africa. It was also the end of Christian missionary Activity. There was a short come back in 1728, but it did not last a full year.16
From there, a long time of silence would pass until in the late 19th century when new missionaries came into Tanzania. While this is the case with Christianity, Islam seems to have continued to exist from the time it was introduced in the 13th century up until the present, concentrating its population in the islands and the coastal zone. According to Baur, Catholics were the early evangelizers in Tanzania. They were later joined by Lutherans (with Moravians) and Anglicans. Within the Catholic Church, there were three missionary societies that came to the mainland Tanzania, and these were the Spiritans, White Fathers and Benedictines. Again later, after the World War I they were followed by the Capuchins, the Consolata, the Passionists and the Pallottines. After World War II there came the Maryknolls, Rosminians and Salvatorian Fathers. Each of the congregation took care of a diocese.17 Baur rightly writes that Evangelical Lutherans are by far the largest Protestant denomination in the country – easily explained by the fact Germany as a country was highly Lutheran by the time. It is also the largest Lutheran Church in Africa recalling in our memories the former German presence in the country. German missionaries were expelled during World War I and World War II but were replaced by missionaries from America and Scandinavia such that by 1970 there were 17 Lutheran missions.18 As such, Lutherans have continued to increase with time to the present time. The Moravians on the other hand, concentrate more on piety than on institutions.
4.1 The 19th Century Missionaries in the Southern Highlands19
The southern regions of Tanzania were the last to receive missionaries. Thanks to the efforts of the Benedictine missionaries whose efforts have made a great difference in the history of that zone. For when Germans entered Tanganyika, they had but two intentions: to make of the country their colony, and to drive out non-German missionaries from this nation who were mainly French and in their place they would bring missionaries from German who were Protestants. It was due to this that some German Catholics resented to that kind of political stand and succeeded to propose to the leaders the idea of sending as missionaries the Benedictines of
15 Cf. J. BAUR, 2000 years of Christianity in Africa: An African Church History, pp. 87-88. 16 J. BAUR, 2000 years of Christianity in Africa: An African Church History, p. 91. It was in 1852 when German and Italian
missionaries entered Africa, from the North, among whom came Daniel Comboni, founder of the Sudan Missions and later renown for holiness of life and works. They entered even the Southern region of Africa through the Nile. Then later on came the White Fathers, passing through the Sahara desert to the South of Sahara, to Uganda. To the West came the Holy Ghost fathers, and settled in Senegal and Mali. To the South still, came David Livingstone, a British, and settled in Mozambique for a while and with his speeches in his home country the UMCA (Universities Mission to Central Africa) missionary association was founded and sent to the mission, it came to settle in Zanzibar in 1864. Cf. MWENGE, Historia ya Kanisa katika Afrika na Tanzania, 2nd ed., Peramiho, Peramiho Publications, 1969, pp. 14, 56.
17 Cf. J. BAUR, 2000 years of Christianity in Africa: An African Church History, p. 350. 18 Cf. J. BAUR, 2000 years of Christianity in Africa: An African Church History, p. 350. 19 Tanzania before the union of 1964 was always Tanganyika and Zanzibar as two independent states.
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St. Ottilien, that was the only Catholic missionary congregation in Germany at the time. By that time it was only two years old.
On 7th February 1888 these missionaries began their work at Pugu that was near Dar es Salaam where the missionaries working in Bagamoyo gave their new co-workers in the missions, areas they had not reached. The group consisted of one priest, nine fraters, and four sisters. They used to cultivate, build and pray. They built a monastery as a means for evangelization. On one incident, due to an attack by an Arab, Abushiri with his soldiers, two fraters and one sister died. This man, later, excused himself saying that had he known they were missionaries he would not have attacked them. After some time, the remaining number was again reduced, dying of malaria disease.20 The mission developed when Fr. Mauro Hartmann came in 1894, a very strong and good-willed man. In 1895 he sent missionaries to Lukuledi near Masasi, Tosamaganga in the land of the Hehe people, Peramiho among the Ngoni and Kwiro in the land of Ulanga. And so in 1902, Dar es Salaam became a diocese of equal rank with other Catholic dioceses in Tanzania, and Fr. Cassian Spiss became its first bishop.
5. The Tragedy of Majimaji 1905-1907
The unforgettable event that swept out both the missions and missionaries, killing among many the innocent lives was the Majimaji war that occurred in 1905 to 1907 in Tanzania. It was begun by one Kinjikitile, so called a ‘prophet’, from southern highlands between Kilwa and Rufiji. He came from the locality of Umatumbi. This man is said to have been told by a spirit called Hongo that all the deceased ancestors will regain their earthly life, and that lions and leopards will not kill men anymore. Moreover all the foreigners, mainly non-Africans, will be expelled from the land. So Kinjikitile got for himself a special medicine of “Majimaji” (water-water) that prevented anyone taking it against any enemy and even from the bullet of the Wazungu (Swahili word for the Whites) or foreigners who were Germans by the time. This news pleased many people living along the River Rufiji who had much dislike of the Wazungu who used to force them to work in their cotton farms. These were union farms. In reality, their income was insufficient and benefited the colonial rule alone.
So that they may not die by the bullet of the Germans, people drank that medicine of Majimaji. Nine other tribes joined the war in order to oppose the Wazungu. It was during this time, that on 14 August 1905 some of these men met Bishop Cassian Spiss, who was going towards Peramiho, accompanied by two fraters, two sisters and two laymen. They immediately killed all of them before they could utter a single word, to say that they were missionaries. Only one of them, a layman escaped and it was him that informed the rest of the bishop’s death. Bishop Cassian was the founder of the Peramiho missions.21 The Bishop loved the Ngoni people where his mission was founded and they in return loved him. He had always hoped that people would distinguish the missionaries from the rest of the Whites, as had happened among Hehe people.
Majimaji turned out to be one of the worst wars ever fought in the land. It destroyed missions, killing both missionaries and innocent lives; it scattered those who survived the war and in some areas the damage was so high that at least on the part of the constructions they had to build a new. The response of the Christians to come to the missions was not anymore as lively as before and the number of catechumens came down. People commented after the war that “If Father Cassian were here with us all these would not have happened.” Some of the missionaries managed to get out of the missions and saved their lives. Missions destroyed included the Catholic, the UMCA in Lukuledi, Nyangao and Masasi; and the Lutheran missions too. In
20 Cf. MWENGE, Historia ya Kanisa katika Afrika na Tanzania, p. 27. 21 Cf. L. DOERR, Ed., Peramiho 1898-1998, In the service of the Missionary Church, vol. III, Ndanda-Peramiho, Benedictine
Publications, 1998, Chapter 1; Cf. MWENGE, Historia ya Kanisa katika Afrika na Tanzania, p. 29.
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Peramiho, all missionaries were able to flee early enough, except Fr. Francis of the Peramiho missions who was unwilling to leave the believers alone.
5.1 The Missions after World War I22
Even before the commencing of the First World War (WWI) in 1914, the Church had already developed in all the regions of Tanzania. When the wars of slavery and colonization were over, Tanzanians were ready to receive new things brought by the foreigners among them being religion and foreign values. As such they desired Christianity and Islam. When the British powers got victory after WWI, they expelled all German missionaries. After ten years the Church began to grow roots again. White Fathers missionaries came and continued the missions initially run by Benedictine missionaries. Thanks to the hard work of the Catechists that much of the work began by missionaries: to catechise, teach, pray, and other elements in the life of the Christian communities were continued such that when new missionaries came in they found Christians ready to receive them.
A positive outcome of Majimaji is that new missionaries came in. Among the Protestants, new missionary associations came in from America and Scandinavia. For the Catholic Church, new missionaries came from Switzerland and Italy. Consolata Missionaries from Italy occupied Iringa and Bihawana in 1919 and the Capuchins came from Switzerland and spread in the regions of Dar es Salaam and Mahenge in 1921. The farthest South, Ndanda and Peramiho Missions, was occupied by Benedictine Missionaries from Switzerland, until their brothers from Germany were able to come back again in 1926. Later in 1933 the Passionist Fathers came in as a response to the invitation made to them by the Consolata Missionaries. Holy Spirit Fathers (Spiritans) too came in and took the areas of Kondoa Irangi and Mpwapwa. Gradually, the diocese of Dodoma came to be formed. After ten years, Pallotine Fathers from Ireland came in and occupied the diocese of Mbulu which was under the White Fathers and the Spiritans.
After the Second World War, in 1946 the Maryknoll Fathers from the USA came to Tanzania and helped the White Fathers, taking the areas of Mara and Maswa which now form the dioceses of Musoma and Shinyanga. Hardworking as they were, in 17 years their missions grew from 5 to 38. The Rosminian Fathers (Rosminians), from Ireland also joined to help the White Fathers and went to the region of Tanga in 1948 and two years after, Tanga was made into a diocese under Rosminians. In 1955 came from America the Salvatorian Fathers and occupied Ndanda, working together with the Benedictines. In 1963 they were given Nachingwea for their diocese. The Jesuit Fathers, Camillion Fathers and Capuchins from Italy were added to the growing number of the missionaries.
22 Cf. MWENGE, Historia ya Kanisa katika Afrika na Tanzania, pp. 33-34.
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23 Created on 25 March 1953 as diocese of Rutabo, re-named diocese of Bukoba on 1960. For this and the next special notes,
Cf. http://en.wikipedia.org/wiki/Roman_Catholic_Diocese_of_Rulenge%E2%80%93Ngara, accessed on 18 February 2015. 24Created in 1951 as diocese of Bukoba, 21 June 1960 renamed as diocese of Rulenge; 2008 renamed as diocese of Rulenge–
Ngara. 25 Promoted as diocese of Maswa on 25 March 1953, it was renamed diocese of Shinyanga in 1956. 26 Promoted as diocese of Lindi on 15 Dec. 1927, it was demoted as Territorial Abbacy of Peramiho on 23 Dec. 1931 and
then promoted as diocese of Songea on 6 February 1969. 27 Created as diocese of Nachingwea on 5 August 1963, renamed as diocese of Lindi on 17 October 1986. 28 It was named Apostolic Vicariate on 31 May 1925 and then Archdiocese on 1953. 29 Already diocese of Karema created on 25 March 1953, renamed as diocese of Sumbawanga on 24 October 1969.
N. Archdioceses and Dioceses
Creation of Diocese
Promoted to Archdiocese
Total Population
Catholics
% Catholics
1. Arusha 1 March 1963 16 March 1999 2,364,000 512,073 21.72. Mbulu 25 March 1953 1,148,000 303,443 26.43. Moshi 25 March 1953 1,092,000 785,000 71.94. Same 3 Feb. 1977 670,000 73,015 10.95. Dar es Salaam 25 March 1953 25 March 1953 5,661,000 1,718,000 30.36. Morogoro 25 March 1953 1,665,742 680,907 40.97. Tanga 24 Feb. 1958 2,000,000 242,000 12.18. Zanzibar 28 March 1980 1,344,406 12,597 0.99. Ifakara 14 Jan. 2012 436,772 305,740 70.0
10. Mahenge 21 April 1964 300,127 210,511 70.111. Dodoma 25 March 1953 6 Nov. 2014 1,578,173 301,593 19.112. Kondoa 12 March 2011 464,000 53,500 11.513. Singida 25 March 1972 1,522,000 238,307 15.714. Mwanza 25 March 1953 18 Nov. 1987 1,893,000 269,000 14.215. Bukoba23 21 June 1960 877,650 531,373 60.516. Bunda 27 Nov. 2010 1,105,000 270,000 24.417. Geita 8 Nov. 1984 1,527,000 553,170 36.218. Kayanga 14 Aug. 2008 479,000 316,000 66.019. Musoma 5 July 1957 1,381,579 289,481 21.020. Rulenge-Ngara24 14 Aug. 2008 915,000 190,000 21.021. Shinyanga25 9 Aug. 1956 2,440,000 745,000 30.522. Songea26 6 Feb. 1969 18 Nov. 1987 577,000 312,000 54.123. Iringa 25 March 1953 2,524,245 650,461 25.824. Lindi27 17 Oct. 1986 914,587 131,067 14.325. Mbeya 25 March 1953 2,423,000 489,814 20.226. Mbinga 22 Dec. 1986 606,905 506,220 83.427. Mtwara 18 Dec. 1972 859,000 73,700 8.628. Njombe 16 Feb. 1968 813,000 314,000 38.629. Tunduru-Masasi 17 Oct. 1986 836,000 99,375 11.930. Tabora28 25 March 1953 25 March 1953 1,987,000 269,000 13.531. Kahama 11 Nov. 1983 1,468,000 387,117 26.432. Kigoma 25 March 1953 2,000,650 515,701 25.833. Mpanda 23 Oct. 2000 564,604 324,236 57.434. Sumbawanga29 24 Oct. 1969 1,220,502 745,523 61.1
Total 47,658,942 13,418,924 Av.=32.8
Figure 1. Catholic Dioceses in Tanzania by December 2013
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6. After Independence of Tanganyika 1961
In 1953, when the Pope saw that the Tanzanian Catholic Church had grown such that there could be created dioceses with full jurisdictions, on 25 March he erected a number of dioceses as can be seen in the table above (figure 1). In this table the archdioceses are written in bold letters. Before this time there existed only Apostolic Vicariates that is, temporary dioceses. As such in Tanzania we were able to have two archdioceses, Dar es Salaam and Tabora. Shortly after, in 1957, the bishops of Tanzanian Catholic Church came together and formed the Tanzania Episcopal Conference (TEC). “TEC is the assembly of the Bishops of Tanzania whereby according to the norms of law, certain pastoral functions are jointly exercised on behalf of Christ’s faithful in view of promoting that greater good which the Church offers to all people especially through forms and programs of the apostolate which are fittingly adapted to the circumstances of our time and country.”30 The members usually meet annually to discuss the development and challenges of the Tanzanian Church and sees to all aspects of evangelization and education, Pastoral issues and apostolate, health and the use of media in evangelization and catechesis. Up to until 1968 Tanzania had 2,350,000 Catholics. This explains the reason for creating dioceses and the Church governing bodies.
6.1 Contribution of the Catholic Church the Development of Tanzania
Right from the time the Catholic faith entered Tanzania, the missionaries engaged in education, health services, social and economic development. This can be seen from the number of primary and secondary schools that were nationalized after independence of Tanzania. Much more still is seen today. There are universities such as St. Augustine University of Tanzania (SAUT) in the Mwanza region, began in 2002, Catholic University of Health and Allied Sciences (CUHAS) in Mwanza, started in 1994, St. Joseph University In Tanzania (SJUIT) started in 2011 in Dar es Salaam. SAUT has branches: the Mwenge University College of Education (MWUCE) in Moshi; Ruaha University College (RUCO) in Iringa; the St. Francis University College of Health and Allied Sciences (SFUCHAS) in Ifakara, Morogoro; Jordan University College (also known as Salvatorian Institute of Philosophy and Theology) located in Morogoro, Archbishop Mihayo University College of Tabora (AMUCTA), Mtwara University College of Education or The Stella Maris Mtwara University College (STEMMUCO) in Mtwara region.31 Along with these, there are hospitals, Teachers’ Training colleges, secondary schools, primary and nursery schools that offer services to all irrespective of religion. Seminaries are only meant for Catholic students. In communication, there is Radio Maria, Tanzania and there are many other services and contributions that the Church offers to the society of Tanzania. Other denominations and religions too have institutions that offer similar services in varied scales.
The moral and social teachings of the Church have enabled Christians to take up leaderships and as it can be witnessed by the people, they do well. This is true when reference is made to J.K. Nyerere, the first president and B.W. Mkapa, who have been presidents and brought the nation honour. They were leaders with directions, of course, not without limitations as Nyerere used to say, but given their times and space, and considering what they were able to achieve, it can rightly be said they meant to lead Tanzanians to a better future. Every leader may have his style of leadership, but it has been with complaint and dissatisfaction that people evaluate the 2005 – 2015 government leadership. Often people do not appreciate a person in his
30 TEC, Mission of Tanzania Episcopal Conference, TEC, in http://www.tec.or.tz/#!about-us/cftb, accessed on 5 May 2015.
More about TEC is found on its website http://www.tec.or.tz/. 31 Cf. Saint Augustine University of Tanzania, Constituent Colleges, in http://www.saut.ac.tz/, accessed on 5 May 2015.
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presence, only when he is gone. Nevertheless, the good leaders, not only the presidents but also others, have brought vision to the youth and hope to those who apply themselves to work in areas less visible and less appreciated. Though achievement can be attributed to individuals, the role of the society in which those individuals were shaped remains as the background without which they would not stand. As such the role of all missionaries is commendable for the contribution made to the positive change of Tanzanians. What remains is to develop the country. The time present and to come is to be applied for the building up of the country.
6.2 Relationship among Christians and Muslims
The difficulty of co-existence of Islam and Christianity is seen in the many wars that both waged against one another, motivated also by socio-political reasons. While it is true that foreign Muslims and Christian Missionaries waged war for various motives in Eastern Africa, in Tanzania however, for the major part among the native believers of both religions, there has been good interreligious co-existence for a long time in the history of the nation. Only of late, in 2010 – 2015 has there been an interreligious intolerance that began in Zanzibar and some parts of the mainland, a problem presented to be caused by some Moslem extremists against their Christian fellow citizens. This problem was catalysed by the government’s silence to the issue when it was raised up to the public hearing by religious leaders and media. Appeal was made, especially to the president, who is supposed to be the custodian and first defender of the country’s constitution which states that Tanzania as a country has no religion though her people do worship in various religions. A few of the Moslem religious leaders too criticised the actions of that group, which attempted to interrupt the peace so long cherished by Tanzanians from the independence time.
With the increasing conversion of many Tanzanians into Christianity and Islam, the percentage of those following African traditional religion is lessening in Tanzania and other African states as well, as Kilaini has rightly written, looking at Africa as a whole:
Though the African Traditional Religions (ATR) are the oldest, they are mostly unorganized. They are the fishing ground of the other two religious groups, and continually on the decline: in 1900 they were 58% percent of the population, in 1950, 26.9% percent and in 2000 only 11.5% percent. It is estimated that in 2025 they will have declined to 9.2 percent. They have, though, a strong presence in some countries such as Guinea Bissau, Sierra Leone, Benin, Mozambique, Ivory Coast and Madagascar. Yet though they are declining in numbers, many adherents of the two major religions still syncretize their faith with traditional beliefs. A number of Christian sects attract people by mixing traditional beliefs and ceremonies with Christian faith, so much so that one wonders whether they are Christian or members of traditional religions.32
In the above quotation is already presented one of the challenges that Tanzanian Church too continues to face and address. There will be more space to consider other challenges in evangelization. The Association of Member Episcopal Conferences of Eastern Africa (AMECEA) has studied and addressed this problem and other social problems that hinder evangelization in the region. Moreover, relying on its report of which a part is quoted in this work; one may see the efforts made in order to understand the internal situation of the Church in Eastern Africa and the probable proposed lines of action. While the above citation speaks a reality about Africa, Tanzanian religions reported by J. Baur are such that “mainland – Christian 30%, Muslim 35%, indigenous beliefs 35%; Zanzibar – more than 99% Muslim”.33 According to statistics of 2014 of the Catholic Church in Tanzania, recorded in the Annuarium Pontificium, the country has the population of 47 658 942, of which the population of Catholics is 32.8%
32 M. KILAINI, The Church in Africa and Tanzania in Particular, p. 8. 33 J. BAUR, 2000 years of Christianity in Africa: An African Church History, p. 439.
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(figure 1). There is no dating of the statistics presented in these two sources but certainly they are recent reports. In those statistics no percentage is given on the population of Catholics. Hence, using this information it is easy to see how much work there is to be done on the area of evangelisation as the Gospel message has to bear more fruit in the country. It is to be noted that as a government policy, it is not allowed to take a religion based statistics. So these figures might be prejudiced or written for convenience sake. For long time, records have been kept as Baur records. But in reality things are different.
Of course this information is not exhaustive. According to the African studies Centre of the University of Pennsylvania, a third of the general Tanzanian population is either Christian or Muslim or traditional practitioner; it adds to this the other religions present in the nation as “the Hindu, Sikh, Buddhist and Baha’i faiths are practised by members of the Asian minorities on the mainland and the islands”. Moreover, “Most indigenous beliefs profess the idea of a high god, similar to Christianity and Islam. Many Tanzanians will give their children a name from a grandparent or great grandparent in addition to a Christian or Islamic name. This name reflects a relationship with the ancestral spirit world. Furthermore, many Tanzanians seek the help of diviners and traditional healers for help in case of sickness and misfortune.”34 None of the sources show the dating of their statistics that leaves an opening for a more updated report. However, at the absence of the most recent information this may serve the purpose.
7. Challenges to Tanzanian Church
As one of the growing churches in Africa, Tanzanian Church continues to face a number of challenges being social-cultural, political and geographical. While the general population is growing fast, there is also a saddening truth of the people infected with HIV/AIDS, among whom are youth and adults, the very people needed to work and sustain the family. Children are left orphaned and helpless, if they are not infected as well. Efforts are made from both the government and non governmental institutions in order to limit the spread of the epidemic among the people to the extent that often one sees the opposition of what each group calls values lead to confusion among the people who receive them often through mass media.
Having seen the percentage of the indigenous practitioners in Tanzania, it is evident that a great challenge of evangelization remains to the Church of Tanzania. Along with this there is another problem seen among Christians that although many profess Christianity, when it comes to the day-to-day matters of health and other immediate social needs that require immediate solution, they appeal rather easily to traditional “healers” than to hospital and prayers. The problem with these “healers” or doctors is that often they in fact increase the problems rather than solve them.
The Christian Evangelical Movements that have appeared in the recent times pose another challenge. Many of the movements come in the name of “evangelization” but in practice they only attack the existing Christian denominations and not go out to the Unevangelized to bring the Gospel to them. At times their work becomes a serious disturbance to the usually peaceful atmosphere of a place.
One of the indicators of developments is literacy. For decades now Tanzania has been known to be among the improved African states with great majority who can read and write. According to 2009 statics by the World Bank indicates that 72.9% of the adults (15 years and above) is literate, and the report of 2010 shows that 89.9% of the children that enter primary school continue to the end. Within few years the world of globalization has introduced the use of mobile phones, computers, and other digital devices. It is common to see that even illiterate people use a mobile phone, at least to call and receive calls. Awareness of human rights has grown; greater percentage has of those who finished class seven education had also completed
34 East African Living Encyclopedia in http://www.africa.upenn.edu/NEH/treligion.htm, accessed on 13 February 2015.
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Ordinary Level (O’Level) secondary education. This has brought challenges to both politics and religion. On the level of politics, a new generation has emerged that is more aware of human rights and political rights of every Tanzanian. It is common to see how much in the parliament the debate has changed. It has become livelier and very serious; opposition parties give their tangible contribution to the government. Along with all this it is not difficult to see how much the government feels uneasy with the challenges from oppositions. It has been noticed a number of times (2012-14), that some leaders of the opposition parties complain of being denied to hold meetings with their members, some have reported of being beaten by police while conducting the meeting and other cases of similar kind. This shows a turning point of the people and nation as a whole. It is a time whereby those in power have to think and act much more for the people they represent than for themselves as it has been experienced in the recent times.35
In various speeches, Mwalimu Nyerere warned the politicians against the tendency to use religion and tribes or race to gain political power. He emphasized that a leader who introduce tries to speak in favour of one religious group in order to ascend into power is no leader at all. At times there have been such elements among politicians, especially during the general election campaigns.36 Many speeches of Nyerere have been reproduced in videos or other media so that leaders and other citizens may remember the dangers of divisions. A good leader, according to Nyerere, must put the interests of the people before his personal interests. They must be his priorities. A leader who divides people does not know the meaning of leadership and is not fit for a leader. In his words, Nyerere insisted that the sin of division, once it reaches its high point, it leads to war. Once that kind of war begins, deaths will be obvious. Such a sin divides without end.37 The example of this is the neighbour, Rwanda. Rwandese who fought in 1994 were one people, with one language, and almost all of them Catholic. Yet the killings took place so mercilessly. Nyerere warned Tanzania that the same may happen, unless both leaders and the people will be careful about this sin of division.
Poverty is an issue that continues to be addressed. With the passage of time, the gap that exists between the rich and poor is growing. Slowly, the number of street children is increasing, seen in cities and this is due to poverty and orphanage due to HIV/AIDS or other calamities. Efforts continue to be made by both, the government and the non-governmental organizations, to cope up with these challenges. In his essay, M.T. Tetti concludes that “Islam and Christianity should be committed to work for justice and peace, and have well-established structures and processes for doing so.”38 Although there are such challenges and others such as bribery and laxity to follow the rule of law on the part of both, government leaders and people, there are good elements. From 1968 Kiswahili became the official language for politics and administration and for instruction in primary schools and adult education39 and as a result of its growth and acceptability among the people, it has become and continues to be the national language. With Kiswahili as a language of communication, a great deal of tribalism has been reduced and does not play an important role in political or social arenas as compared Kenya. The problem that children have is the sudden change of language when they begin secondary studies. After seven years of primary school, a child is suddenly confronted with an environment that forces the use of English for learning and
35 Mr. Msigwa addressing the parliament, Cf. https://www.youtube.com/watch?v=T3wgDb2PRAI, accessed on 5 May 2015.
The member of Tanzanian Parliament, challenges the government to a critical thinking. 36 Cf. Youtube video: “Hotuba ya Mwalimu Nyerere, Mkutano Mkuu wa CCM Dodoma – 1995” Cf.
https://www.youtube.com/watch?v=GAEpisZ3Cuk, accessed on 8 May 2015. And “Kiongozi Bora ni Yupi?|Mwl. JK Nyerere” at https://www.youtube.com/watch?v=6TuNQOm4NFc, on good leadership.
37 “Nyerere Speech 1995” at https://www.youtube.com/watch?v=jE7oTPXtpas, accessed on 8 May 2015. 38 M. B. TETTI, “What Went Wrong in Tanzania”, p. 508. 39 J. CAMPBELL, Nationalism, ethnicity and religion: fundamental conflicts and the politics of identity in Department of
Sociology and Anthropology, University of Wales, Swansea Tanzania, Nations and Nationalism 5 (l), 1999, 105-25. 0 ASEN 1999, p. 108 in http://eprints.soas.ac.uk/8118/1/Nationalism,_ethnicity_%26_religion_in_Tanzania_(1999).pdf, accessed on 12 February 2015.
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communication, right from Form One on. This stands as a challenge though in part some non-governmental institutions have introduced English medium primary schools. Otherwise, there are many religious institutions of education and hospitals. Among these, the contribution of the Catholic Church is commendable. Social and traditional beliefs of some tribes in the country have sometimes led to female genital mutilation (FGM). It was common in some of the tribes to perform female circumcision as part of the initiation to their daughters and done as part of a traditional religious practice. Some of the tribes still perform the rite but in secret without letting any of the anti FGM to notice. This practice is traditionally performed to girls at their initiation to adulthood and linked to bride price. But at times, in some tribe, it is done to girls of younger age, even and often to newborn babies.40 A study made by professionals gave this report:
It is estimated that 7.9 million women and girls in Tanzania have undergone FGM (UNICEF, 2013). According to the Demographic Health Survey (DHS), the estimated prevalence of FGM in girls and women (15-49 years) is 14.6% (DHS, 2010).The overall rate has not changed from the 2004-05 DHS which recorded the same rate, but has decreased by 3.3% from 17.9% in 1996 (DHS, 1996). Like many African countries that practise FGM, there are significant regional variations in prevalence. The regions of Arusha, Dodoma, Kilimanjaro, Manyara, Mara and Singida all have rates of FGM prevalence between 20-70%. According to the DHS, of the nine regions with the highest prevalence, five have seen a decrease, and the remaining four an increase between 2004-05 and 2010. Percentages of cut women have increased in Arusha and Mara regions, with the largest increase occurring in Singida from 43.2% in 2004-5 to 51% in 2010…Among the practising ethnic groups profiled in this report are the Nyaturu, Gogo, Maasai, Pare, Kuria and Hadza. Furthermore, the practice of FGM by the small Hadza ethnic group presents an unusual case in that, while FGM is commonly practised by pastoralists, it is rarely part of the culture of hunter-gatherergroups.41
In a situation such as this a joint effort of both the government and non-governmental organizations needs to be directed to the education of the communities in question and so save the lives and preserve the dignity of these girl children and women. According to the report above, much time is required and more effort has to be put in if this practice has to come to an end, say, in ten years’ time. The study made extends the practice to 17 other countries in Africa, and also includes Asia and the continents of America. Because of migration, there comes in the remaining continents as well. While this problem affects the girls and women, there is another problem that hinders a number of girls not to continue with their studies at various levels in their school life. Social and
cultural practices, attitudes and perceptions among the people affect the performance of the children at school. Although the costs at primary level are less, and secondary schools are manageable – for government schools, the fees for most private schools are high. That is where boarding is provided for boys and girls. The challenge is that many “Kata”42 secondary schools
40 The cutting of much younger girls, often newborn babies is a practice among the Nyaturu, Gogo and Maasai tribes. Cf. 28
TOO MANY, Country Profile, p. 11, in http://28toomany.org/media/uploads/tanzania_final_final_final.pdf, accessed on 5 May 2015. For details and pictures of cut girls and those who collaborate in the exercise, see, Women Development Children and Gender Department Christian Council of Tanzania, FGM Caught Red Handed! [In Pics], in http://cct-tz.org/fgm-caught-red-handed-in-pics/#comment-1227, accessed on 5 May 2015.
41 28 TOO MANY, Country Profile: FGM in Tanzania, December 2013, p. 10. UNICEF stands for “United Nations Children’s Fund”, accessed on 5 May 2015.
42 “Kata” schools are government owned secondary schools built in every ward, to enable more young people receive education. Most of these schools do not provide sufficient education due to lack of qualified teachers in number and quality, distance from the habitations of children to the schools, poor facilities and lack of collaboration between government, school and
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are day-schools and do not protect girls from apparent social dangers. So while the cost factor appears to be the most important for boys, in case they go to good schools, which usually are expensive if they are owned by non-government organizations, girls however, drop out of school due to teenage pregnancy, sexual harassment and early marriages while. It has been observed that compared to girls, more boys seem to be indifferent to education. This is another important factor. In addition, a significant number of girls help with household chores. There is limited access to education for marginalized groups including children with disabilities and those in post conflict areas. Apart from the problems above, a critical situation is that teaching methods are not up to date and the books used are not only inadequate but those that are available are insufficient and not always used effectively. It has been noted at primary and sometimes secondary levels many students leave school without having mastered required levels of literacy and numeracy. This problem is cause on a major part by the education sector that has not provided a standard syllabus that should last for long time. Education stakeholders with the government, that is those in the education sector itself from the government and private education sectors have often expressed their disappointment on frequent changes on the syllabus. These changes make it hard to get right books because often they introduce topics that are not available in a single book and some are not even in the available books. It becomes a hard task for teachers to get the books. At higher level, one sees that role or interference of politicians to various sectors of education and development. During the past ten years, it has been seen that ministers who head such special ministries as health and education, do not even have a specialization in those fields. They may be specialized in other fields but not what they are offered to do. That clearly requires prudence on the part of the government. At least two times, the President has re-shuffled the cabinet in order to re-organize the ministries for better performance, and yet without giving opportunities to those most qualified to such posts.
parents; children stay for long hours without food or drink. Thanks to teachers who in most cases have always been available to teach these young people. These are the real role models for the youth.
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CHAPTER 2
The Diocese of Njombe
1. Overview
This part intends to focus its study upon the beginnings, development and the current situation of the Catholic diocese of Njombe, which is geographically located in the Southern highlands of Tanzania, and covers almost the same area of what is now the region of Njombe. Figure no. 4 locates Njombe in the map of Tanzania. The diocese was erected on 16 February 1968 during the pontificate Paul VI. Before, part of it belonged to the Territorial Abbey of Peramiho and the other part belonged to the diocese of Iringa. The diocese has an estimated are of 20860 km2, and according to the records of the diocese for the year 2013, it has 813,000 inhabitants among whom 314,000 are Catholics, equivalent to 38.6% of the total population. It has got 41 parishes distributed within the given area of the diocese. As with the other Catholic dioceses of Tanzania, the language used at liturgical celebrations is Swahili (Kiswahili). Njombe’s climate allows the cultivation of Irish potatoes, tea, maize, in great quantities; yams, bananas, peas, avocadoes, pyrethrum, coffee, groundnuts, cassava, and in small quantities, millet and peaches. Pine trees and other tropical-grown trees for wood form great part of the economy of the people. Being in highlands, it is usually cold through the year, about 200C during the warmest season and lower to 50C during. Lake Nyasa is found to the South-west of the diocese. The current situation of the diocese with regards to statistics can be seen in the table, figure 5 below. At its erection, the diocese of Njombe had 22 parishes, among whom only five were located in the Northern part and the rest being concentrated in the area from the Cathedral parish southwards. The reason for this is that the Northern area of Njombe is a Lutheran population, having been evangelized by the German Lutherans from the beginning when the Benedictine missionaries extended their missions towards the North of Songea in the second decade of 1900. The religions practised include: Christian, Islam and African traditional religion. Among the Christians, the denominations present are Catholic, Lutheran, Anglican, Presbyterian, Jehovah Witnesses, Seventh Day Adventist, Baptist, and Pentecostal movements.
2. From Peramiho to Njombe
The Benedictine missionaries came to Tanzania, before 1900, as we have seen above. During the second decade of the 21st century, Benedictines extended their missions to reach parts of Njombe. They opened a house at Lugarawa and Uwemba. Doerr writes that in 1928 Fr. Joseph Damm moved from Lituhi to Upangwa, and then founded the mission of Lugarawa. Then three years later he moved to Ubena and in 1931 he founded Uwemba. “The founding of both Lugarawa and then later Uwemba was again the occasion for intense interdenominational rivalry. In the case of Lugarawa this was with the Anglicans and in the area of Ubena with the Lutherans, whose missionary presence predated the arrival of the Benedictines.”43 During the same time Fr. Joseph opened 120 schools in Upangwa and more than 170 schools in Ubena. This shows the fast growth of the missions. The majority of his staff members for these schools were catechists. This is interesting to note, when looking at the current situation of the Church, the catechists are prepared but one may easily see that there is lack of support on the part of the parish community in order to enable the catechist cope with the social and economic needs of
43 L. DOERR, Ed., Peramiho 1898-1998, vol. 1, p. 106.
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the present times. The level of education also is often an obstacle to the preparations of quality catechists. Today, even in villages one may find Form Four leavers in good numbers and even a level higher than that. But those who ask to get trained and some of those trained are class seven leavers. This becomes a greater challenge when one considers that secondary schools are now available even in rural areas. That naturally requires upgrading the catechist’s level of education. The same Fr. Damm laid the foundations in preparation for the Diocese of Njombe. The mission in the area of Njombe received another missionary in the person of Fr. Gallus Steiger, the Prefect Apostolic. His annual visits were of great encouragement to the mission areas. During such visits he would encourage and strengthen the missionaries in the western part of his Prefecture, and always visited individual missions. There he would confer the sacrament of confirmation and assist in planning new buildings along with seeing to the future work of those missions. Almost always he travelled on foot, undertaking very long and arduous journeys. At times he had to walk along the northern boundary of the Prefecture through Ukinga and Ubena.44
3. Towards 1968
According to Doerr, in 1968 and 1968 the mission territory of the Abbey Nullius of Peramiho was taken by the new ecclesiastical jurisdictions of Njombe and Songea. Even after this step in the history of their missions, the Benedictines continued to support these young dioceses, working in collaboration with the new administrations. The new ordinaries of these diocese were Africans, and a sudden withdraw from the diocese on the part of the missionaries would leave the ordinaries and whole missionary area with great problems. Mutual agreements were made between the two parties in order to facilitate a good relationship between the Abbey of Peramiho and the new African dioceses. To facilitate this important process, Arch-abbot Suso Brechter and his secretary Fr. Victor Dammertz, an expert in Canon Law, came to Peramiho to facilitate the process of making these necessary contracts. On the basis of these contracts the relationship between the Abbey and the new local dioceses has proved to be satisfactory from that time down to the present.45
Even after the establishment of the new dioceses, missionary commitment continued to work as hard as before and carrying the same weight of the pastoral responsibilities. Ten years after the contract, many Benedictines still were working in the various parishes in Songea and Njombe dioceses. Some assisted in administration of the dioceses, teaching in seminaries, or spiritual direction of the religious communities.46 For example, in the Diocese of Njombe there were seven parishes that had a total of 34 000 Christians that were run by Benedictines and three parishes had a total of 17 000 Christians by mixed communities of Benedictines and local priest. At that time Njombe had a total of 24 parishes with 121 900 Christians. Six of these parishes were under Consolata Missionaries. The period following these years had more local priests and lesser missionaries, so that of all the parishes, in 1986 the Benedictine missionary priests worked in the parishes of Lugarawa, Uwemba, Lumbila, Matola, Lupanga, Uliwa and Lugenge. In 1998, when the Peramiho Benedictine missionaries celebrated 100 years of their missionary work, they rejoiced to see that the local dioceses have grown much. In Njombe they were in three parishes of Uwemba, Mlangali and Uliwa.
44 L. DOERR, Ed., Peramiho 1898-1998, vol. 1, p. 108. 45 L. DOERR, Ed., Peramiho 1898-1998, vol. 2, p. 164. 46 L. DOERR, Ed., Peramiho 1898-1998, vol. 2, p. 164.
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4. The Diocese of Njombe is Erected
When Njombe was created diocese, it did not have a local bishop until four years later. During this period of waiting it had four Vicars general, namely Fr. Bosco Brunner OSB, Fr. Raymond Mwanyika (later became its bishop), Fr. Francis Mhagama and Fr. Justin Sapula who has continued till 2014. So in 1971 the Diocese of Njombe got its first local bishop in the person of Fr. Raymond Mwanyika, who was born at Uwemba in 1930, ordained priest on 11th October 1959 and consecrated Bishop of Njombe on April 25, 1971. He retired in 2002.47 The life, and works and the office of this bishop are worthy to be studied. As its first bishop, Njombe found a confident and able pastor and apostle in his person. The people who knew him, Catholics and others did express this confidence on the day of his burial in 2013. In 2002, on 1st September, Njombe received its second Pastor in succession to Mwanyika in the person of Fr. Alfred Leonhard Maluma. Born at Lukani village on 12 December 1955, he was ordained priest on 17th November 1985 as a priest of Njombe Diocese. On 8 June 2002, he was appointed bishop by Pope St. John Paul II, and on 1st September of the same year, consecrated bishop of Njombe.48
The developments of the diocese in terms of its mission, education and self reliance can be seen in various aspects. The table below shows the statistics of various years and from it is seen the increase in numbers of both, the Catholics and various administratory groups, as well as baptisms.
Figure 2. Statistics of the Diocese of Njombe 1970 to 201349
Year Catholics Total
PopulationPercent Catholic
Diocesan Priests
Religious Priests
Total Priests
Catholics Per
Priest
Male Religious
Female Religious
Parishes Source
1969 101,883 315,149 32.3% 12 32 45 2,264 48 46 22 ap1970
1970 110,807 315,149 35.2% 12 33 45 2,462 47 55 90 ap1971
1980 137,249 400,000 34.3% 25 35 60 2,287 52 187 75 ap1981
1990 193,476 531,145 36.4% 33 24 57 3,394 32 333 77 ap1991
1999 228,810 727,714 31.4% 69 15 84 2,723 18 402 29 ap2000
2000 229,870 731,000 31.4% 69 17 86 2,672 21 402 31 ap2001
2001 243,781 543,781 44.8% 82 13 95 2,566 16 403 31 ap2002
2002 241,149 543,781 44.3% 76 16 92 2,621 30 396 31 ap2003
2003 256,971 654,929 39.2% 85 15 100 2,569 18 432 31 ap2004
2004 258,446 659,506 39.2% 70 18 88 2,936 22 424 31 ap2005
2013 314,000 813,000 38.6% 77 9 86 3,651 15 479 41 ap2014
When the diocese was created in 1968, it had 101,896 Catholics out of the total population of 315,149 in the Njombe diocese, whose area mainly covers the district of Njombe, Makete and Ludewa, according to government administration. Obviously, so much growth has taken place though the number of Catholics has not increased much. It has to be remembered that the other denominations have a strong presence in the area. This makes the number of
47 He died on 24th October 2013. He was buried in the cathedral parish of Njombe. 48 Cf. http://www.catholic-hierarchy.org/diocese/dnjom.html, accessed on 9 May 2015. 49 Cf. http://www.catholic-hierarchy.org/diocese/dnjom.html, accessed on 9 May 2015, First row containing records of 1969
has been added to see the initial statistics as well.
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Catholics not to increase rapidly. Yet other areas have grown considerably. Looking at the number of priest, men and women religious, the number of parishes, and seminarians, it becomes clear that there is much change from the past down to the present. In the beginning Njombe used to send its young seminarians to the minor seminary of Mafinga in the diocese of Iringa. A preparatory school was built at Matola parish. Efforts were made to build a minor seminary, St. Joseph Kilocha Seminary; and in the New Millennium Njombe had its seminary ready. The first seminarians who did their secondary studies there were six in number and these were ordained to the priesthood in 2014. Figure 3 shows the population growth from the beginning of the diocese to the year 2013; the number of parishes, increase of baptisms and also priestly and religious vocations. It also indicates the number of parishes over the period covered down to the year indicated. As a general observation, it shows that the general population is growing steadily but Catholic population does not increase to the same rate.
5. Silver Jubilee of the Diocese and Bishop
In 1996, the diocese of Njombe celebrated the Silver Jubilee of its existence and of her pastor, Bishop Raymond Mwanyika. In preparation for the celebration, the bishop wrote a pastoral letter in which he underlined certain points. In that letter is included the map of the diocese of Njombe with all its parishes by 1995, and the tribes located in the parishes (figure 6). Addressing all priests, all religious and all the laity, Mwanyika expressed that although the diocese was born on 16 February 1968 and he, its Pastor was consecrated on 25 April 1971, the choice was made for the two celebrations to be held together, conveniently on 31 August 1996. Inviting all, he said that these two events are a good moment for us to remember and see where we have come from so that we may remember how we have lived our Christianity for all these years. He said, “let us take this whole year recalling the goodness of God and thank him.” The areas he invited all to reflect on were catechetics, apostolate of the laity, and small Christian communities, together with the role of everyone in the whole mission of the Church. Written in Swahili the question for reflection reads “Tukitazma sasa katika familia zetu, Jumuiya zetu Ndogo Ndogo, Kigango na Parokia, shuleni petu, kijiji chetu na miji, je, tungeweza kusema kwa kujivunia kwamba tuna maisha yaliyojaa Upendo, Ukweli, Haki, Amani, Uvumilivu, Wema, Kiasi, na fadhila nyingine kama hizo?”50 or “Looking now in our families, Small Christian Communities, our outstation and parish, our school, and our village and town, could we say with satisfaction that we live a life that is full of love, truth, justice, peace, forbearance, goodness, temperance, and other virtues such as these?” In the like manner, he reminded the laity of their role both in the Church and in the civil society or in the world. He emphasized the fact that being baptized and confirmed they are to bear fruit in the world in which they live through the various Church associations existent in the diocese and /or wherever they work in their daily life. Everyone is to witness to Christ in the way he or she lives. He reminded them that each one has got a charism and it is meant, as every member of the body that functions to make well the whole body, to work for the good of their family, the Church and the society at large. The success and failure of each member is felt by, and affects the whole body. To the priests, he said that, priests live the prophecy, priesthood, and shepherdhood of Christ himself who called and gave them that sacrament. When priests serve God’s people, by teaching them, sanctifying them,
50 RAYMOND MWANYIKA, “Barua ya Kichungaji no.1: Jimbo la Njombe”, Njombe, 1995, p. 4.
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and leading them to him, they themselves become acceptable to God. They become faithful servants of the things of God to the people of God. He reminded them that each one of them is sent by the bishop to an area where he has been appointed to work. Performing well their duties, priests assist the people of God to be transformed, and they in turn become a true face of Christ their Lord. About the religious, mainly women, he appreciated their mission and witness. There were two women congregations at the time, namely the Benedictine Sisters and the Consolata Sisters. In his words, the Bishop commended their fruits, saying that local vocations have increased; Christians have become more fruitful in their life of following Christ in their daily life and other aspects of life. He also commended the role of catechists in building up the Christian community at all levels of the diocese. Looking at the message contained in the exhortation, one finds that the Pastor knew his sheep and knew what to say to each of the categories of the members of the diocese community.51 The message also reflects the long work already done and that continued to be done in the diocese at various levels. Thanks to the missionaries whose initiatives have born fruits in the diocese.
Among the elements of growth that celebrated was the increase in number of Catholics,
fruit of evangelization and catechesis of both the priests and laity as Vatican II had invited. The diocese recalled and reaffirmed her greater involvement in social and economic development for all people of the diocese, through education, health care, empowerment of women and care of children. Recently, in 1990, Pope John Paul II, had visited Tanzania; among the important points he delivered in his message included the importance of the family in building up a person. He emphasized that family is a school of prayer from which a child learns how to pray. Family, he said, is a school of obedience and love. This message was in part taught long before by the Benedictines in their catechism lessons when they told the parents “Wewe Baba, wewe Mama, ukumbuke mwalimu wa kwanza wa mtoto wako si mwalimu, si padre; mwalimu wa kwanza ni wewe Baba, wewe Mama”.52 This, literally means, “You Father, You Mother, remember (that) the first teacher of your child is not the teacher, not the priest, the first teacher is you Father, you Mother”. So when celebrating the Jubilee, the faithful and clergy had fresh memories of the Pope’s visit and his message, which had begun to resound in the hearts of people. The refrain “In Te Domine Spero”, was heard repeatedly before and even after the Jubilee. These words summarize the theme and attitude of Raymond Mwanyika, the first Bishop of diocese Njombe. He invited others to trust in the Lord, and with that he moved forward with hope. He was a simple person, a father, a pastor and a person who listened to all who came to him. People of various confessions who had met him during his life time testified that he was a true shepherd of his people, not only Catholics but others as well.
5.1 Developments and Challenges
During the celebration itself, it could be seen that the laity are organized in various associations or groups. Among these were the association of married couples; the various associations of youth, those in secondary schools (Tanzania Young Christian Students-TYCS) or those who finished schooling (Umoja wa Vijana Katoliki Njombe-UVIKANJO); various choir groups from all over the diocese; and the Pontifical Association for children. A great number of
51 Cf. RAYMOND MWANYIKA, “Barua ya Kichungaji no.1: Jimbo la Njombe”, pp. 4-12. 52 L. Doerr, Ed., Peramiho 1898-1998, vol. 1, p. 23.
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diocesan priests could be seen in the procession so were the Benedictine Sisters of Imiliwaha, the only female congregation at the time, having hundreds of sisters working in various parishes of the diocese. The faithful were filled with gratitude to God and their Pastor, Bishop Mwanyika, who had been instrumental in the development of the diocese.
Along with these elements of growth, there were areas to be developed. There were parishes which were geographically too large and outstations scarcely distributed so that it is hard to reach. Weakness in Small Christian Communities in some parishes demonstrated the difficult such parishes community have in the life and apostolate of the laity without which the parish cannot stand firm. Great progress is reached when education is provided from early stages, and care is given to a person right from childhood. In the diocese, there were still some areas in which good care of children was still lacking due to poverty and lack of education on the part of the parents. Some Christians, Catholics and non Catholics practised their Christian faith but often also went to consult the traditional healers and witchcrafts. This challenge has not been overcome fully. Again, among the Catholics, the passion to read the word of God was and is still lacking. This is a weakness that gives room to Christians of other denominations to look at Catholics as ignorant and somewhat unknowledgeable, unversed. As such, Pentecostal movements attack Catholic in the first place and being defenceless, are easily swept away. Thanks to the initiative that began in 1990s in the diocese, in which a Bible study competition was made for youth, those outside the school. Children in most primary schools and youth in secondary schools receive Christian education during lessons. This was meant to create awareness to the study of the Scripture among Catholic Youth. The late Fr. Mathias Kayombo was in charge of the programme for number of years.
The Diocese of Njombe was the first in the area, to bring water through pipes to the district area. During the time of the former bishop Mwanyika, water supply was good enough for the population. But then the rapid population growth made water insufficient. The government too, without finding other sources of water, such as river Ruhuji, took to itself the task to distribute the same amount of water to the whole area of the town. This made many areas to have shortage of water, though water was distributed by shifts. Shortage of water has remained a problem even at the present time in the district township. Now that the government has raised it to a region, Njombe will need an immediate and sufficient water supply. There are many schools, both primary and secondary; dispensaries and churches, and the whole population that is in constant increase. All these require water.
Recently, the Catholic diocese of Njombe has initiated a project to produce electricity enough to serve the people of Njombe and Ludewa. Already in 2010, a report said that electricity was already installed in 250 houses, at cheaper costs compared to the Tanzania Electrical Supply Company’s (TANESCO). According to Habari kwanza, the project is funded by the government of Italy.53 Apart from this, there are various services that the Catholic Church of Njombe offers to the people.
53 Cf. HABARI KWANZA, “Kanisa Katoliki jimbo la Njombe kutoa huduma ya umeme kwa bei nafuu,” December 8, 2010, in
http://habarikwanza.blogspot.it/2010/12/kanisa-katoliki-jimbo-la-njombe-kutoa.html, and CEFA, Il Seme della Solidarietà, https://energypedia.info/images/f/fd/CEFA_and_Rural_electrification.pdf, accessed on 10 May 2015.
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Conclusion
Looking back to the beginnings and the growth of the Catholic Church of Tanzania, the challenges and opportunities for growth that present themselves, one may still ask; What is the way forward? Or, what kind of the Church will Tanzania have in the near future? Is the Christian faith taking deep roots and growing or weakening and fading? How much self reliant are the dioceses? Since Church and State affect one another directly, how is politics and government of Tanzania affect the functioning of the Church and vice-versa? Often problems and challenges present opportunities for growth. When the mind is stretched by a thought or some problem to which it has to provide an answer or solution, it begins to work extra hard until it can provide a response that satisfies reason. Tanzanian Catholic Church, along with several of the other Christian denominations has seen the beginnings and birth of Tanzania. Also it cannot be denied that both Christianity and Islam have influenced greatly the growth of the country to the present state. In fact they too have influenced and continue to influence the growth of one another. Both have a common religion, the African traditional religion, from which they have usually gotten converts. For long time before there have been many positive elements of interreligious peaceful co-existence.
In recent years, the Tanzanian Episcopal Conference (TEC) has begun to work in union with other denominations to achieve some common goods, according to the possibilities available. For example, Among Christians there is a common board called, the Jukwaa la Wakristo Tanzania, or Tanzanian Christian Forum that acts as spokes person of Christians in the country. The forum consists of TEC, Jumuiya ya Kikristo Tanzania (CCT), and the Baraza la Makanisa ya Kipentecoste Tanzania (CPCT). First of all this forum presents the possibility of working together among the Christians for common good. Unity is strength. Secondly, it works to defend the rights of Christians in Tanzania. For example, in the new constitution that is in preparation, was inserted an article that included the Muslim court (Kadhi). According to the Jukwaa la Wakristo Tanzania, the government in the person of the president of the United Republic of Tanzania and the Prime Minister who are supposed to be defenders of the current constitution said nothing in defence of it. The article states that Tanzania is a state without a religion, but her people are free to worship in some religion (article 19). The Jukwaa said that when it met therefore, it reflected deeply on three elements, regarding the current and the future internal security of the country, the proposed constitution of Tanzania and the Kadhi Court. This silence permitted discussions about Kadhi in political arenas, by political parties and in the Tanzanian Parliament, leading division of the nation, government, Parliament, Court, and citizens of Tanzania.54 For everybody follows the discussion held by the Parliament. The Jukwaa also reflected that the constitution proposed too has caused division within the nation for it has been obtained by inauthentic means and its process is governed by cunningness and force. The constitution in proposal does not address or answer issues that are of great importance to the citizens (constitution of the government, restrictions and morals of public leaders, human rights,
54 Cf. JUKWAA LA WAKRISTO TANZANIA, “Tamko la Jukwaa la Wakristo Tanzania kuhusu katiba inayopendekezwa,
mahakama ya kadhi na hali ya usalama na amani ya nchi”, a published on 10 March 2015, no. 1., in JAMII FORUM, http://www.jamiiforums.com/jukwaa-la-siasa/818348-tamko-la-jukwaa-la-wakristo-tanzania-kuhusu-katiba-inayopendekezwa-na-mahakama-ya-kadhi.html, accessed on 5 May 2005.
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the President’s powers, relationship among government organs etc.).55 Moreover, this proposed constitution was passed by the Special Parliament of the Constitution, with a promise by the government, of giving Islam the Kadhi Court of Muslim Court. According to the Jukwaa, the government offered bribe in order to attain its goals! In such a situation, and given such basis, the Church felt justified to defend the rights of the citizens and speak the truth openly.
There have risen some terrorist attacks that indicate presence of terrorism in the country. In its pronouncement, Jukwaa recalls that there have been attacks of Police stations, robbery of weapons and killing of police; karate training in houses of worship, training of children based on religious ideology, killings of religious leaders, burning of houses of worship56 (Churches) and other terrifying events. All these create a state of uncertainty for the people. Can people trust that they will be safe tomorrow? Should they trust in the government that it will protect their lives? Hardly possible! Along with that there have been killings of Albinos in various parts of the country. From these events, these Christian leaders expressed their doubt on the conscious conviction on the part of the government of the ruling Party, the Chama Cha Mapinduzi (CCM), to make sure that these terrorist actions stop immediately. So then because the ruling Party and the government failed to stand for the rights of the people and protect them, because they failed to defend the right of every citizen to worship freely, they failed to stand on the existing foundations of a nation that is peaceful, unified and stable, the Jukwaa pronounced its stand and intention to let their people (Christians) and people of good will to choose the right leaders in the forthcoming general elections, who will stand for the nation’s priorities and not a political party’s interest or religion or minority.57 Some critics however, see in the Jukwaa’s intervention a late ‘chasing’ of the already gone process. They question, ‘Why didn’t the Church send reliable representatives to be members of the Special Parliament that prepared this new constitution?’ 58It is a significant question. However, looking at the force, by which the government tried to pass its opinion into the constitution, and not the needs and priorities of Tanzanians, it is almost impossible that an insignificant number of Church representatives could make a great difference.
The Catholic Church’s role in the development of Tanzania is well appreciated by the government. But the government leaders tend to limit the role of religion only to places of worship, promotion of peace and social welfare. When religious leaders challenge politicians and government of the authenticity of what they speak to the citizens and what they do for the country, or when they educate people of their rights as citizens, these politicians see this as interference of religion in politics. As such the government has occasionally been heard as prohibiting the religious leaders from involvement into politics. All religious leaders, however, are equally citizens. They may speak as citizens and at the same time leaders of their respective communities.
55 Cf. JUKWAA LA WAKRISTO TANZANIA, “Tamko la Jukwaa la Wakristo Tanzania kuhusu katiba inayopendekezwa,
mahakama ya kadhi na hali ya usalama na amani ya nchi”, no.2 56 Cf. JUKWAA LA WAKRISTO TANZANIA, “Tamko la Jukwaa la Wakristo Tanzania kuhusu katiba inayopendekezwa,
mahakama ya kadhi na hali ya usalama na amani ya nchi”, no. 3. 57 Cf. JUKWAA LA WAKRISTO TANZANIA, “Tamko la jukwaa la wakristo tanzania kuhusu katiba inayopendekezwa,
mahakama ya kadhi na hali ya usalama na amani ya nchi”, no. 4 58 Cf. B. MAPUNDA, “Laiti kanisa lingepeleka wajumbe makini katika Bunge la Katiba...” in
http://www.mwananchi.co.tz/Makala/-/1597592/2686576/-/q9mdmy/-/index.html, accessed on 14 May 2015.
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The country is now going through a period of transition; from a past that has had a government one political party to a broader involvement of other political parties. It is a period of change. It is clear from the various speeches of members of parliament, and more so from the people themselves that they are tire with mouth-wash political promises made by a number of government leaders. People want a committed government that respects the common good, a government that places as its preference the development of the least developed areas. It is a time in which those leaders who are used to make empty statements are confronted and questioned. Recently, from time to time some of the ministers have had to resign from office because of the accusations that they were involved in corruption. The role of the opposition parties is becoming more and more appreciated by the people. If the government does not respond to the aspirations of Tanzanians, the ruling Party is likely to lose its ground within a period of ten years. This will be the case if one considers the misleading statements of some politicians who are in the governing Party that are contrary to what people expect of them at this turning point.
Along with the contribution of religion, for the country to take a holistic change, there is still great need for properly informed leaders. These are those leaders who, apart from being highly learned, they also are aware of the international economic competitions and the forces exerted on the nation by the developed nations as well as the reality of the country, its resources and all the potentialities. It is unthinkable to dream of development when citizens haven’t even received proper elementary education, a number of them do not have even the basic needs, and social services are not evenly distributed in all areas of the country. By social services it refers to education, health care provided through hospitals and dispensaries, infrastructure, employment opportunities to youth, youth empowerment in preparation to a reliable adulthood and a good communication network. Right solutions are needed in order to respond to the major problems that hinder development. These include a commitment to social development on the part of the government, a policy that enables people to access sufficient information proper to them for checking the progress of the country and the role played all in the development of the country. People need to own the country and develop it.
Tanzania has many resources that have not been exploited. There are water bodies as lakes and rivers that if well exploited can solve many problems of water-shortages and provide hydro-electricity as has been done in Njombe by the Catholic Church. The National Parks and Reserves industries, and other natural resources, be it minerals or others can be exploited. To begin to exploit these natural resources requires a well trained and qualified people. It is possible as it has happened, to invite investors to come and invest in the country. This however requires a standard and frequent monitoring of the process to its end.
While social and missionary activities continue to be offered with great sense of commitment to Christ and the society, it will be remembered that the strength that enables a Christian and the Church as a whole to go out and bear fruit comes from the communal sharing of the Word of God, the Eucharist and the Sacraments; the strength of the Small Christian communities in every diocese and the shared Christian joy which bears witness to the lived faith. The challenge that remains today is that along with her good effort in spiritual life, the Church of Tanzania needs to continue to reflect on how the existing church structures and the liturgical celebrations can be more adapted to suit the African who is full of life and by nature, worship to him, means an active participation in the liturgical celebration. It is common to see in liturgical
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celebrations, that a choir sings throughout the moments of worship with a minimum participation of the people or the community that has gathered for the function. This does not go with a traditional African heart that would like to participate more fully by singing or dancing etc. Liturgy needs to come to the daily life of the people, and a spiritual dimension of the daily life of the faithful in their homes, need more attention, so that there is a continuation of the mysteries celebrated in the Church and the life of every Christian at home. Otherwise what has been observed above will continue to a challenge. That people go to Church, pray, receive the sacraments, and other spiritual goods; but as soon as a problem occurs in their families, they turn first to traditional healers.
A more challenging problem is a very recent phenomenon, where by a lot of girls do conceive and bear a child while they are unmarried. This has come as a painful experience to parent and the society as such. This problem is observable to all girls of marriageable age in schools and outside school. Even girls who have been educated in Church environment seem not to be able to withstand this challenge. Certainly, that is one of the effects of globalization. Young people have been exposed to media in which a lot of information and values that are contrary to Christian teaching are proposed as if they are the better alternative to Christian values. Parents, educators and the Church has not sufficiently reflected on how to respond to it. It will not be long that single mothers in Tanzania will be so many. A step needs to be taken before too late. In this situation, the message of Humanae Vitae on family life becomes all the more important, in which Pope Pius VI points out that Christian marriage cannot be thought of as a chance but grace. The value of every human life is in its rightful place when conceived, born and nourished in the family. Love originates from God who is all loving. From the beginning of history, man is the image of God and consequently resembles God who has made himself manifest in Christ. As such even in love and marriage, man and woman are called to live together with the same union that Christ has for the Church. Paul VI reflects that “This love is above all fully human, a compound of sense and spirit. It is not, then, merely a question of natural instinct or emotional drive. It is also, and above all, an act of the free will, whose trust is such that it is meant not only to survive the joys and sorrows of daily life, but also to grow, so that husband and wife become in a way one heart and one soul, and together attain their human fulfillment”.59
With all these challenges, the Catholic Church of Tanzania can be seen as burning torch placed on a hill top that illumines all who look at it (Cf. Mt 5:14). In fact, the diocese of Njombe, for one has had many initiatives for the development of the people. The same applies to other dioceses. Moreover, the Church works hand in hand with other institutions and Christian communities for the common good of Tanzanians, in education, communication, health services, youth and women empowerment, taking special care of those marginalized. The poor have had a special place in the eyes of the Church, and having human needs taken care of, they begin to appreciate the Good News announced to them. In this way, the message of Christ that the good news is announced to the poor comes gives its profound significance here. For when the message of Christ is preached to hungry stomachs, to eyes that know no sleep, to unclothed bodies; it remains in the ears. Therefore, the basic human needs are to be met first, and then the spiritual goods come to nourish the human person.
59 Paul VI, Humanae Vitae, no. 9.
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Maps, Photos and Illustrations
Figure 3. Tanzania Political map showing the international boundary, regions boundaries with their capitals and national capital.60
60 Maps of World, Current, Credible, Consistent, in http://www.mapsofworld.com/tanzania/tanzania-political-map.html#,
Accessed on 5th May 2015.
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Figure 4. Map of Tanzania showing Current Catholic Dioceses61
61 http://atlasofchurch.altervista.org/chiesacattolica/chiesacattolicaromana/tanzania.htm, accessed on 15 March 2015. The
names of dioceses in this map correspond to those in figure 1 above, with a note that Rulenge-Ngara is one diocese, so is Tunduru-Masasi, which is already indicated. *indicates the diocese with a Cardinal (attualmente Cardinale).
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Figure 5. Njombe Region, General Features62
62 http://www.physics.udsm.ac.tz/wp-content/uploads/2014/06/NJOMBE-REGION-NEW-1.pdf, accessed on 5 May 2015.
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Figure 6. Map of Njombe showing the People Living in various Geographical Locations.
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Figure 7. Diocese of Njombe, Cathedral Parish Church Front View
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Figure 8: Statistics of Catholics in the Diocese of Njombe from 1968-2013*
Year (pp) (ct) (pr) (sd) (sm) (dn) sr ib rm rf ie ba
1968 315149 101896 22 12 8 3 32 1-15 -19 -48 - -
1969 315149 101883 22 11 9 3 32 14 -48 -46 36 4352-1084
1970 315149 110807 90 12 13 2 33 14 -47 -55 36 7556-2517
1971 315149 112907 23 14 20 1 37 10 51 55 7 4860
1972 315149 113498 24 15 29 1 37 23 52 58 7 4955
1973 315149 118170 24 16 32 1 38 23 53 61 7 5239
1974 315149 123010 93 17 33 2 36 24 49 78 6 4889
1975 315149 121416 93 17 24 - 35 33 49 81 5 3745
1976 331000 123900 93 19 24 2 36 33 51 36 4 3800
1977 336000 128670 72 26 14 3 35 33 50 164 5 4281
1978 335000 127890 78 24 16 6 36 33 51 143 5 3849
1979 390000 131512 72 25 13 2 35 35 52 167 4 3665
1980 400000 137249 75 25 11 - 35 45 52 187 4 4191
1981 406000 139615 75 27 10 2 33 35 48 203 4 5084
1982 407000 145687 76 27 13 1 32 35 47 224 4 5709
1983 408000 147063 76 29 6 4 32 35 46 235 4 5350
1984 420000 154558 77 27 11 - 32 41 44 247 4 5096
1985 423000 161531 77 27 11 - 32 41 44 242 4 5652
1986 450000 170311 79 29 15 1 31 41 41 285 5 7992
1987 463000 184048 79 29 38 - 27 41 38 293 5 5866
1988 470000 188604 77 30 31 2 26 42 35 309 3 5626
1989 477000 197867 77 31 38 - 26 42 33 330 3 6000
1990 545486 195647 77 35 42 2 25 89 33 349 16 7054
1991 531145 193476 77 33 36 5 24 89 32 333 15 5170
1992 559000 196778 77 41 39 7 23 92 31 370 23 7142
1993 569500 205149 77 44 39 5 22 92 29 376 24 10060
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1994 586100 211963 78 52 36 7 23 89 29 379 24 6334
1995 592510 219879 74 53 38 6 24 89 29 395 24 7916
1996 607320 255769 74 61 1 22 93 38 27 389 24 6725
1997 607320 255769 74 64 38 4 22 93 27 389 24 6725
1998 652744 226260 77 80 5 18 98 35 22 392 24 7634
1999 727714 228810 29 69 3 15 101 38 18 402 25 6070
2000 731000 229870 31 69 5 17 101 37 21 402 25 5778
2001 543781 243781 31 82 2 13 51 55 16 403 23 1722
2002 543781 241149 32 76 3 16 31 36 30 396 20 7513
2003 654929 256971 31 85 5 15 31 34 18 432 20 6654
2004 659506 258446 31 70 5 18 32 39 22 424 20 6753
2005 674993 260700 31 73 6 18 33 27 22 415 20 6100
2006 687874 265675 31 70 3 14 33 24 18 417 20 7675
2007 701000 286817 31 71 1 16 33 28 19 428 21 8245
2008 717000 294100 33 85 4 12 33 32 15 430 21 9581
2009 729800 299340 42 85 4 10 25 23 15 423 34 9574
2010 751000 299850 42 73 - 11 38 26 17 465 34 9606
2011 766370 303978 42 86 3 11 25 31 17 526 27 6257
2012 790000 304732 40 83 2 9 39 28 13 552 27 5865
2013 813000 314000 41 77 3 9 40 28 15 479 33 5592
* Cf. Città del Vaticano, “Njombe Diocesi” nell’Annuario Pontificio of 1969-2014.
Abbreviations: Su = Superficie del territorio diocesano in Km2 (area of the diocesan territory in Km2); pp = popolazione (population); ct = numero dei cattolici (number of Catholics in the diocese); pr = parrocchie o quasi parrocchie (parishes or semi-parishes); sd = sacerdoti secolari residenti in diocese (secular priests residing in the diocese); dn = sacerdoti diocesani ordinate durante l’anno (diocesan priests ordained during the year); sr = sacerdoti regolari residenti in diocese (regular priests residing in the diocese); ib = istituti di beneficenza (charitable institutions); sm = seminaristi dei corsi filosofico e teologico (seminarians of philosophical and theological courses); rm = membri degli istituti religiosi maschili (members of men’s religious institutes); rf = membri degli istituti religiosi femminili (members of women's religious institutes); ie = istituti di educazione (education institutions); ba = battesimi (baptisms).
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Bibliography
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BAUR, J., 2000 years of Christianity in Africa: An African Church History, 2nd ed., Nairobi, St Paul Communications/Daughters of St Paul, 2009, p. 86.
Annuario Pontificio, Città del Vaticano 1969-2014.
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¹ Indicare Elaborato se si è iscritti al Primo Ciclo o al Diploma, Tesi se si è iscritti al Secondo Ciclo o al Master, Dissertazione se si è iscritti al Terzo Ciclo
Dichiarazione di originalità del testo
Io sottoscritto MWENDA DIETRICH matricola n° 163110
iscritto al 3° anno presso la Facoltà di Storia e Beni Culturali della Chiesa
della Pontificia Università Gregoriana, nel consegnare l'Elaborato ¹ per il Baccellierato
dal titolo: A BRIEF HISTORY OF THE CATHOLIC CHURCH IN TANZANIA AND IN NJOMBE DIOCESE Dichiaro di essere l’autore dell’intero testo finale e che tale testo non è stato consegnato, né in toto né
in parte, per il conseguimento di un altro Titolo accademico o Diploma in qualsiasi Università o
Istituto universitario.
Dichiaro espressamente di non aver trasgredito alcuna delle Norme di etica universitaria della Pontificia Università Gregoriana nella stesura del suddetto testo, specialmente le norme relative al plagio (Art 1, §6), che sono da me conosciute.
Dichiaro inoltre sotto la mia personale responsabilità, consapevole delle sanzioni penali previste dalle leggi vigenti, che il file di testo contenuto nel CD consegnato unitamente al presente esemplare, corrisponde esattamente allo stesso.
Dichiaro infine di essere a conoscenza delle sanzioni previste in caso di plagio e di falsa dichiarazione.
In fede
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Firma dell’impiegato di segreteria che riceve il testo
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