CONCLUSION

Seventh-day Adventism in Tanzania experienced several phases in its history which were characterized by different patterns of growth and a gradual spread to most regions of the country. Its adherents held a variety of positions on issues they inherited from their forebears and problems that they encountered on their way. This study has shown that these phases and positions can be understood as dynamics result- ing from two major dimensions in this denomination’s identity which have been called “remnant” and “folk church.” Patterns associated with the remnant dimension were visible in several aspects of the denomination’s history. The historical background of Seventh-day Adventism in the Millerite Movement with its apocalyptic outlook and the traditional Adventist ecclesiology made a minority movement with sectarian characteristics the plausible identity for its members. As one might expect, many of the remnant characteristics of American and European Seventh-day Adventism were exported to Tanzania, notably in the realms of theology, ethics, and mission. As far as theology is concerned, three typical elds of Adventist concern were prominent in the history of Tanzanian Adventists: eschatology, the Sabbath, and ecclesiology. By emphasizing Adventist distinctive- ness, these three themes served as markers of the uniqueness of the “Remnant Church.” The account of the denomination’s strictness in ethical and lifestyle matters in Tanzania indicates similar dynamics of peculiarism. Furthermore, continuous attempts at expansion and the opening of church activities in new areas demonstrate the missionary dimension of a remnant that aimed at proclaiming the “last warning message” to the world. At the same time, folk church characteristics developed alongside the traditional Adventist ecclesiological concept. From the outset, Adventist missionaries laid far-reaching plans which implied the ultimate aim of establishing dominant churches. This aim was also re ected in the missionary methods that they chose and in the acceptance of comity agreements with other denominations. Since a folk church identity was not rooted in Adventist theological persuasions, it was no longer advocated by many church leaders in the post-World War I period and did not play a role in of cial strategizing any more. Still, Adventist 550 conclusion majorities developed through dynamics inherent in African societies; two to three generations were suf cient for such churches to grow in several areas. That Adventists did not actively rule out this possibility was enough for the phenomenon to arise. How did the remnant and folk church patterns relate? Several ten- dencies can be observed. One is differentiation: depending on the society that Adventism met and the actual missionary approach that was chosen, some of the attempts at planting the denomination in new areas failed while others had permanent results. Muslims hardly responded to Adventist evangelism, and among Traditionalists and Christians the outcome varied considerably. Thus, Adventism remained an insigni - cant cult, i.e., a foreign religion, in some regions and developed into a numerical and cultural remnant in others. Yet in a few areas where little competition with other Christians existed, the denomination grew into a folk church. In some respects, the interaction of remnant and folk church dimen- sions could also result in a merger. Already in Europe, from where the rst generations of missionaries had come, these two patterns had not been strictly exclusive options. This rst generation of Adventist missionaries came to Africa from the environment of a slightly con- textualized Adventism, which consisted of a blend of the Adventist remnant identity and the denomination’s emphasis on its continuity with Protestant Christianity. This twofold character had provided a double impetus for German Adventists to engage in missionary work among non-Christians in Tanzania, the major German colony. A combination of remnant and folk church elements also took place in the Africanization of Adventist church life. In the Sabbath celebration and the camp meeting, central Adventist concerns merged with African needs. In evangelism, catechesis, and church discipline, an adaptation to Tanzanian conditions took effect while traditional Adventist rigid- ity was upheld in crucial matters. The emerging roles of women and African leaders show a similar balance, in this case between inherited Adventist patterns and indigenous interests in the distribution of power in the church. In the sphere of theology, where Adventist distinctives played a major role, popularizations of Adventist thinking took place which also re ect the merger of remnant and folk church aspects, as does the in uence of Adventist theology on religious change outside the denomination. That central aspects of general Protestant teaching were upheld among