A Theological and Historical Analysis of the Revival
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A THEOLOGICAL AND HISTORICAL ANALYSIS OF THE REVIVAL MOVEMENT (UAMSHO) WITHIN THE ANGLICAN CHURCH OF TANZANIA BY REV. FR. WILLIAM FABIAN MNDOLWA Submitted in partial fulfillment of the requirements for the degree of Master of Theology in African Christianity in the School of Religion and Theology, University of KwaZulu-Natal, Pietermaritzburg, South Africa. November 2004 DECLARATION I here by declare that with the exception of the sources specifically acknowledged in this text, this dissertation is my original work. It has not been submitted to any other university for examination. I thus submit it for the first time in the School of Religion and Theology of the University of KwaZulu-Natal for the degree of Master of Theology in African Christianity. Rev. Fr. William F. Mndolwa si^JfewWj^. DafcJSfeifeoos Supervisor /fl/Prof./Mwame Bediako^ „JM&nr- i DEDICATION This study is dedicated to Chenga-Frida (my wife) and Msagati-Katindi (my son) who have ertdwred my absence during the research period. II ACKNOWLEDGEMENTS I would like first of all to deeply thank God Almighty whose tender mercy and gracious favour has, in various ways, made this study possible. I also owe a deep debt of gratitude to my lecturers and fellow students at the University of Natal-South Africa and Akroffi-Christeller Memorial Centre (ACMC)-Ghana whose lectures; seminars, discussions and conversations have been a driving inspiration for this study. It may not be easy to mention them all here but Prof. Gerald West. Dr. Allison Howell. Dr. Mary Bediako. Prof. Robert Ado Fenning, Prof. Andrew Walls, Rev. Henry Amoako, Rev. Tichaona Dzinotyiei, Ms. Alizon Cleal, Mr. Thomas Atta-korsah, Ms. Limakatso Mafata, Mrs. Sonene Nyawo and Mr. Theoneste Rutayisire may represent them. I especially appreciate the very generous encouragement, advice and critical comments given me by my supervisors: Prof. Kwame Bediako and Dr. Philomena Mwaura. Their genuine supervision, prayers and friendship have made this work possible. My special thanks go to Ms. Alizon Cleal, Dr. Tony Balcomb, Jean Reynolds and Gregg Reynolds whose academic input contributed to the success of this work. I also wish to thank the USPG (United Society for the Propagation of the Gospel) Officials whose generous scholarship has helped me to undertake this study successfully. My hearty thanks go to the Rev. Canon Fergus King. Desk Officer for Central Africa and Tanzania for his personal support, concern and 111 encouragement during the study. His suggestions have immeasurably strengthened my work. I am grateful to the Librarians and Archivists of Tanganyika Library. Segerea Seminary, University of Dar es Salaam, St. Mark's Theological College in Dar es Salaam, Tumaini University at Makumira in Arusha, Zanzibar National Archives in Zanzibar and ACMC at Akropong- Akuapem in Ghana for their very generous assistance. I wish to thank in a special way, Ms. Georgina McGurk of St. Mark's Library for correcting my English. Many Christians who I may not be able to mention individually have helped me in the course of collecting data for this study. The Bishops, clergy, and laity, revivalists and ordinary Christians and leaders of the Revival groups supported my work with interest and information. Of those who have contributed in different ways, I acknowledge with especial thanks the collaboration of Ev. Cyprian Sallu, chairperson of HUMANN Tanzania, Ev. Cecil Simbaulanga. chairperson of Biblia ni Jibu. Ev. John Semgaya. chairperson of HUMANN Diocese of Tanga, Ev. Jestina Fumbwani, the secretary of Morogoro Anglican Fellowship, Ev. Peter Namaumbo, secretary of Dodoma Anglican Fellowship, the Most Rev. John Ramadhani, the retired Archbishop of Tanzania, Rt. Rev. Gresford Chitemo, retired Bishop of Morogoro, Rt. Rev. Basil Sambano, retired Bishop of Dar es IV Salaam, Rt. Rev. Dr. Valentino Mokiwa, Bishop of Dar es Salaam and Rt. Rev. Dr. Philip Baji, Bishop of Tanga. My students and fellow tutors at St. Mark's College made innumerable helpful suggestions that have strengthened my work. Their thoughts and suggestions of how to locate various specific Uamsho sources have helped to shape my focus and thus simplified my readings as well as the interviews. I also thank the Principal, Rev. Canon John Simalenga and St. Mark's community as a whole for taking care of my family during my studies. Msagati Katindi-my son who was born at the beginning of this study deserved fatherly love and care but he missed it so that this work could be completed. I would like therefore to express my deep gratitude to him. At various times over the past years, Kauye-my mother, Mndolwa-my father, Chenga-my wife and my brothers and sisters have encouraged me to work closely with wanauamsho. Their love for Jesus Christ and His Church and their continuing prayers and encouragement have made this work possible. V ABSTRACT From the inception of Christianity. Jesus Christ and his followers, who had worked closely with Him. had certain objectives and perception about the faith. Jesus Christ, the fulfillment of the prophecies became the ideal of the new religion. In the fulfillment of time, God had revealed Himself to His people. Each person who accepted Christianity was urged to become Christ like. The major objective of Christianity was to reveal the Father and to win followers for Him through His Son. This was first preached to the Jewish people who were then the 'chosen people*. With the exception of a small community of followers in Jerusalem, these people rejected both Christ and His message. After this rejection, Christianity was preached to the Gentiles and spread to the countries of Asia Minor, North Africa and finally Europe. The major strategy of the propagators of the Gospel message was the preaching of equality of human beings as children of God and fraternal love. By the time Christianity came to the rest of Africa and Tanzania in particular, it had gone through various interpretations and modifications. It had experienced schisms and heresies and the African, who was at the receiving end, became a victim of divisions', sects and sub-sects. The missionaries addressed themselves to individuals and through the individuals to society. Their major aim was not only to convert the individuals but also society. Those individuals who became converted to the VI new religion accepted not only its ethics but also new religious values that contradicted their primal understanding of God. To answer the question of how they could become Christian yet remain African, some broke away from the European type of Churches to form African Indigenous Churches. Others felt that they were called to 'give light from within' their Churches. These were the revivalists and they are numerous in Africa. This study focuses on the Revival Movement (Uamsho), in the Anglican Church of Tanzania, which emphasizes 'new life'. The Revivalists who brought this particular Uamsho did not aim to form new Churches but to reform the Church, which had ignored some important truths of the Gospel. This study discusses the origins and Theology of this Uamsho in the Tanzanian Anglican Church. The first chapter, which serves as an introduction, includes also the reasons why this is an important study and the methodology used in the research. The second chapter gives background information about the political, religious, social and economic factors that have contributed to the emergence of the Uamsho. The chief aim of chapter three is to explain the emergence and spread of Uamsho. In order to clarify the development of Uamsho. three phases are identified. This order helps to identify the main theological emphasis of wanauamsho (revivalists). VII The Theological issues raised in the above chapters are then drawn out and discussed in the next two chapters. Chapter four discusses the distinguishing theological characteristics of Uamsho: the meaning of being saved, the processes that lead to being saved and the life of a saved one. Following on from chapter four, chapter five discusses the Uamsho understanding of Salvation. This is then developed to the discussion of the Uamsho Christology, Pneumatology, Theodicy, and Ecclesiology. The purpose of this chapter is to test the authenticity of the Uamsho theology. We finally conclude our discussion by stating that Uamsho emerged to revive the Church that had ignored some truths of the Gospel. This chapter also suggests some recommendations to the Anglican Church in Tanzania that may challenge to be relevant to members. VIII ABSTRACT (IN KISHAMBAA) Historia ya Ukiisto yatighambia kuti, Ukiisto uvokie mwe shi ya Palestina. Kuandia ijo vokio jakwe, Yesu Kiisto na wabiikizi wakwe, waja waghendiwo na Yesu ng'wenye (yuja mntu aizieye kwetionyesha ishe) ne weifanyanye kuti wantu woshe waikae na fanyanyi za kuikaa vyedi na weae wawe ne ndiho Zumbe Mlungu azeikaa nawo. Maighanyo ya dini yakaituka ni uyo Yesu ng'wenye. Mia mwe uwo mshi tisheutiawo, Mlungu akakibunkula ng'wenye kwa wantu wakwe. Wantu woshe waitikiliwo mwitango wa Ukiisto wakaangwa waituke sa uyo Yesu ng'wenye aivyo. Chikundighwecho aha ni kuwaingiza washi woshe mwe unu mwitango wa ishe ja Yesu. Mwitango unu ukavoka kwa Wayahudi hambu ne ndiwo washaghulwewo ni Mlungu. Mia ukieka bumba dodo jiitikilelo mwe kaya cha Yerusalemu, Wayahudi wateemea kite kuitikila ntongonyezi za kiisto. Wahebinda kuamea, Ukiisto ukabiikiwa kwe Wanyika wa mwe shi ya Asia ndodo ne uhe sambaa mpaka uko Ulaya. Mwitango mkuu wa wabiikizi woshe ne ni kuikazanya vyedi na kukundishana kabisa kwa via wantu woshe ni wana wa Mlungu. Mia Ukiisto ukibinda kuingia mwe shi ya Ulaya. ukahitulwa hitulwa na kuhokea mahufyo mengi du. Kwa ivyoho uheiza mwe inu shi yetu teari ne uzaaza utanda Zumbe aukundiewo. Awo wamisioni wabiikiewo Ukiisto mwe inu shi yetu wawati wantu waseivane na IX wandughu wawe kwa via wazaituka wakiisto. Wamisioni wawati kuti Mlungu wa Ukiisto nkakunda kabisa miviko na mivigha ya Washi.