Tumaini University

Makumira University College

The Problem of Dependence in the Moravian Church in Tanzania -

Southern Province

by

Clement Donard Fumbo

A research paper submitted to the faculty of theology in partial

fulfilment of the requirements for the degree of

Bachelor of Divinity

Makumira, Tanzania

May 2004

ACKNOWLEDGMENTS

With great respect and deepest gratitude, I wish to acknowledge all the

assistance, forbearance and cooperation accorded to me by colleagues, friends and

relatives during the entire period of my academic scholarship. However, I have to

mention just a few for their distinguished service, especially in my research work.

I start with my deepest thanks to my beloved family, namely, my wife Violet

and our four children; Allan, Beatrice, Charles and Daniel. I believe without their

enduring love, patience and tolerance of my long absence from home (2000-2004), I

could not have finished my theological studies and this paper.

Then, to my friend Rev Peterson Lwinga of Dar-es-salaam, Rev Peter

Kimilike, Charles Mwaikole, Justin Mungure and Dr Andrew Kyomo of Makumira, I

give a word of thanks for the inspiration in spirit and the kind support they accorded

to me.

To the professional advice received from my research advisor, Rev Godluck

Kitomari; research instructors, Rev Auli Vahakangas and Dr Sylvester Kafunzile;

language advisor, Ms Nancy Stevenson; together with the whole Faculty of Theology

of the Makumira University College; I give my sincere gratitude.

Finally, I give thanks to the MCT- Southern Province authority for sponsoring

my studies.

Above all, I give my greatest, deepest and heartfelt thanksgiving to God

Almighty who inspired me to choose the topic of this paper and enabled me to do the

writing of it. I know it was God’s grace and mercy that gave me the courage to

accomplish this research as it is presented. However, for any errors and shortcomings

pertaining to the work I take sole responsibility.

ii

Table of Contents

ACKNOWLEDGMENTS.........................................................................................iiABBREVIATIONS....................................................................................................v

1. INTRODUCTION....................................................................................................11.1 Statement of the Problem.....................................................................................11.2 Aim of the Paper..................................................................................................31.3 Scope and Limitations..........................................................................................31.4 Sources and Methodology....................................................................................41.5 Definition of Terms..............................................................................................5

2. HISTORICAL BACKGROUND OF THE MORAVIAN CHURCH IN............6 TANZANIA - SOUTHERN PROVINCE..............................................................6

2.1 The Coming of the Herrnhut Mission..................................................................62.2 The Herrnhut Missionary Approach....................................................................7

2.2.1 Preaching the Gospel.....................................................................................72.2.2 Health Care and Material Support.................................................................82.2.3 Provision of Education..................................................................................9

2.3 People’s Response to the Christian Mission......................................................112.4 Administration and Financial Dependence........................................................12

3. FACTORS CONTRIBUTING TO THE DEVELOPMENT OF......................14 DEPENDENCE......................................................................................................14

3.1 Dependence as a Historical Problem..................................................................143.1.1 Effects of Colonialism.................................................................................143.1.2 Colonial System of Education.....................................................................16

3.2 The Nature of the Church and Her Leadership..................................................173.2.1 African Leadership......................................................................................173.2.2 Poor Strategic Plans....................................................................................203.2.3 Lack of Participation of the Africans..........................................................22

3.3 Good Management.............................................................................................223.4 Stewardship........................................................................................................263.5 Poverty...............................................................................................................29

4.0 IMPACT OF DEPENDENCE............................................................................314.1 Lack of Autonomy.............................................................................................314.2 Lack of Integrity.................................................................................................324.3 Lack of Accountability.......................................................................................334.4 Partnership or Donation – a Recipient Relationship: “The Aid Syndrome”.....344.5 Unsustainable Mission (Conflicts, Schisms, lack of Contextualisation etc.).....35

5.0 REMEDY FOR DEPENDENCE........................................................................375.2 Good Governance...............................................................................................38

5.2.1 Responsibility..............................................................................................385.2.2 Transparency...............................................................................................405.2.3 Accountability.............................................................................................41

5.3 Holistic Mission.................................................................................................42

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5.3.1 Stewardship Teachings................................................................................425.3.2 Self-Supporting, Self-Governing and Self-Propagating.............................44

6.0 CONCLUSION.....................................................................................................48

BIBLIOGRAPHY......................................................................................................51Oral Sources.............................................................................................................51Written Sources........................................................................................................53Reference Material...................................................................................................54

APPENDICES............................................................................................................57Appendix I................................................................................................................57Appendix II..............................................................................................................58Appendix IIIa...........................................................................................................59Appendix IIIb...........................................................................................................60

iv

ABBREVIATIONS

AACC All Africa Conferences of ChurchesApp. AppendixArt. Article (s)C.f., c.f. Confer, compareCh. Chapter (s)Cor. CorinthiansDre.g.

DoctorExempli gratia, for example

ed(s). Edition; edited by: editor (plural: eds)Eph. Ephesianset. al. Et alii, and othersetc. et cetera, and so forthEx. Exodusff Followingfig. Figure (plural: figs)Gen. Genesisi.e. Id est, that isMal. MalachiMCST Moravian Church in Southern TanzaniaMath.Mt.

MathewMountain

MCT Moravian Church in TanzaniaMCT-SP Moravian Church in Tanzania Southern ProvinceMCSWT Moravian Church in South Western TanzaniaMOTHECO Moravian Theological CollegeMsMUCO

MissMakumira University College

Neh. Nehemiahp. Page (plural: pp.)Rev ReverendRom. RomanTANUThess.

Tanganyika African National UnionThessalonians

Tit. Titusv. Verse (plural: vv.)VETA Vocational Education and Training Authorityvol. Volume (plural, vols.)

v

1. INTRODUCTION

1.1 Statement of the Problem

The Southern Province of Moravian Church in Tanzania (MCT-SP), which is

now over 100 years old, is the oldest among the four Moravian Church Provinces in

Tanzania. The four provinces are the Southern Province (since 1891), the Western

Province (1897), the South Western Province (1976) and the Rukwa Province (1986).

Despite its being the oldest, the MCT-SP is still dependent on foreign aid for its

operational costs. Many reasons are given for this situation, although so far, no

thorough research has been done to find out the real causes of dependence, which is

now one of the major problems facing the MCT-SP.

The Moravian Church in Tanzania Southern Province (MCT-SP) started in

1891 in Rungwe, in southern Tanzania. The mission work in this area was pioneered

by the missionaries from Herrnhut (Germany) who started their mission work on the

slopes of Mt. Rungwe.1 This church was officially registered as the Moravian Church

in Southern Tanzania (MCT-SP) in 1966 about 75 years after the coming of the

pioneer missionaries.2 Although the reason for this delay in registration is so far not

clear, some people presume that this delay was due to the unrest caused by World

War I and II.3

The Moravian Church in Tanzania-Southern Province (MCT-SP) covers the

East and Coast areas of Tanzania, which are Dar-es-salaam, Coast, and Morogoro

government Regions. It also works in some parts of Rungwe, Kyela and Ileje

government Districts in Mbeya Region and in some places of Ruvuma and Iringa

government Regions. At present, the MCT-SP has a total of 72 parishes and mission

1 Taylor 1967, 597.2 The Constitution of MCT-SP: Revised 1969, 1984, 2000, article 21 (a)3 Interview with Jonas Kasitu 20.12. 2003, Mbeya.

1

areas with a number of about 45,760 members. Despite this great achievement and its

wide extension, the MCT-SP has economic independence of only 41.8% of its budget

and a dependence of 58.2% of its budget on foreign aids according to 2002 records.4

The trend shows that the MCT-SP is expanding well geographically and the

number of Christians is increasing but its internal source of income is still below

50%.5 The reality is that this church cannot run its activities properly without foreign

aids.6 What then is the real cause of this economic dependence of the MCT-SP?

Another question that comes to mind is how sustainable is the foreign donation on the

MCT-SP. Is it an effective and positive help to the growth of this church? What

effects are caused by this economic dependence of the MCT-SP to her entire role of

serving the people of God?

The MCT-SP foreign donors have set a policy since 1999 to cut down their aid

by 10% every year. This policy was put on exercise in the year 2000.7 This situation

creates other serious questions: How far had these donors prepared the MCT-SP for

their withdrawal since they have been contributing for so many years?8 What

strategies are taken or have to be taken by the MCT-SP to tackle the problem of

dependence, especially when the donors will completely withdraw their support?

The situation of dependence shows that since the beginning, members of the

MCT-SP have not been prepared enough to run their church independently especially

economically.9 It seems that the importance of self-support of the church has not been

given sufficient emphasis.10 Did the foreign mission agencies intentionally, make the

4 Report on Economic Development MCT-SP, March 2002. 2. 5 See chart 2, Append. IIIa. 6 Revenue and Expenditure Summary Budget for 1999, MCT-SP to the 29th Synod, 1998.7 Report on Economic Development MCT-SP, March 2003. 2. 8 Interview with Peter Kimilike 18.01.2004, MUCO.9 Interview with Asifiwe Nachamba 13.10. 2003, Dar-es-salaam.10 Report on Economic Development MCT-SP, March 2002. 2.

2

MCT-SP remain solely dependent on them? Or, is this situation of dependence an

outcome of mismanagement, poverty, or lack of accountability of the MCT-SP

herself?

If the primary purpose of the MCT-SP is clearly defined to be the

proclamation of the Gospel and the promotion of self-reliance among its members,

what then is the real cause of her economic dependence? What are the effects of the

economic dependency of the MCT-SP on her mission and evangelism roles? What

should the MCT-SP do to get rid of her present economic dependence? These

questions convinced the researcher to carry out this research in order to find some

possible solutions.

1.2 Aim of the Paper

The aim of this paper is to find out the causes, effects, and remedies of the

problem of economic dependence on foreign aid of the Moravian Church of Tanzania,

Southern Province (MCT-SP). This problem of the MCT-SP’s economic dependence

seems to be one of the great barriers to self-reliance in the MCT-SP. Therefore, in

order to accomplish the above aim, the paper will find out and suggest some possible

ways that may lead to self-reliance in order to get rid of this problem of economic

dependence.

1.3 Scope and Limitations

This research work is limited to the Southern Province of the Moravian

Church in Tanzania. The MCT-SP has three districts, namely the Central District

comprising the Rungwe government district and part of Ruvuma Region; Eastern

District comprising Dar-es-salaam, Coastal and Morogoro Regions; Western District

3

which covers Ileje government district; and Southern District comprising Kyela

government district. The research covers all of these areas.

The research is limited to the problem of ‘economic dependence’ because it

affects the whole province and is a burning issue in the MCT - SP. However, the

paper does not intend to analyse the economic statistics of the MCT - SP, but rather it

is limited to the economic situation of this particular church. The paper will also

concentrate on the effective use of the three “selfs” of the church’s aim, which are to

be self-governing, self-propagating and self-supporting as a way towards full

independence.

1.4 Sources and Methodology

In regard to methods of doing research, the paper used unstructured interviews

(the oral interview method), observation, and studying from appropriate documents

available.11 The researcher used the qualitative, hermeneutic method of analysis for

the evaluation of the data gathered.12

The researcher managed to interview about 40 informants of various levels of

education, profession, occupation, gender, and age. The MCT-SP head office officials

such as the Bishop, Chairman, Secretary General and the Treasurers, were included in

the first place in gathering the required information for this work.

Library materials such as books, journals and magazines were also used for

more analysis of the whole issue of economics and the economic crisis. The Internet,

particularly the website of the World Mission Associates (WMA), was of great

importance since the Moravian church in Tanzania is included in the Internet.

11 Taylor and Bogdan 1984, 151.12 Flick 2002, 273.

4

1.5 Definition of Terms

A Congregation “is a gathering or assembly of persons who worship and do

religious instruction; a religious community, such as …the Christian Church.”13 In this

paper, the term ‘congregation’ and ‘parish’ will be used interchangeably to mean the

same thing.

Christian Stewardship is a human being’s wise use of God’s resources.

Christian stewardship is the practice of the systematic and proportionate giving of

time, abilities and material possessions based upon the conviction that they are from

God in Christ’s redeeming love.14 Both meanings are applicable in this paper.

Dependence in this paper is used to mean the characteristics or signs of being

unable to support oneself independently. Thus, the dependence problem of the Church

means the church has failed to support itself and therefore seek help to satisfy her

needs.

The term Indigenous people in this paper is used to mean ‘local people’.

A Steward is an official who controls the affairs of a large house, household,

overseeing the service at the master’s table, directing the household servants and

controlling the household expenses on behalf of the Master.15 In our case God in Jesus

Christ is our master and a Christian is a steward.

13 Nelson’s Illustrated Bible Dictionary 1986, 249.14 Campbell 1970, 13.15 Interpreter’s Dictionary of the Bible R-Z 1962, 443.

5

2. HISTORICAL BACKGROUND OF THE MORAVIAN CHURCH IN TANZANIA - SOUTHERN PROVINCE

2.1 The Coming of the Herrnhut Mission

In January 1891, a treaty was signed in the town of Halle in Germany between

the Berlin Mission and the Herrnhuters (Moravians) who both intended to establish

evangelism in the area of the Nyasa Corridor in southern Tanzania. The Moravians

and Berlin Mission bound their agreement as follows: They set the boundary at 34ο

degrees longitude and westward to the shores of Lake Tanganyika as the mission area

for the Moravians (approximately following northwest of the river Mbaka).16 The

other part from that point was given to the Berlin Mission, which covered the eastern

part of the Rungwe government district east to the Indian Ocean.

Following this agreement, the Moravians in the spring of 1891 chose four

young men for its overseas mission work. These were Theodor Meyer (teacher),

Theophil Richard, George Martin and Johannes Haefner. After a period of

preparations at Herrnhut between the summer of 1890 and 1891, these young

Moravian missionaries left for Africa on 16th April 1891. They started their journey

by ship named the ‘Kanzlar’ from Naples and arrived at Quelimane (Mozambique) on

20th May 1891. On 24th June 1891, they arrived at Karonga (Malawi) and proceeded to

the Southern part of Tanzania with the assistance of the missionaries of the Free

Church of Scotland (FCS) then called the Presbyterian Church of Malawi. They

arrived in the area of Kapugi near Tukuyu Town in southern Tanzania, which was

ruled by Chief Kalalamuka, on 3rd July 1891. Later Meyer and Richard proceeded to

the Northeast of Chief Kalalamuka’s territory leaving behind Haefner and Martin at

Kapugi.17

16 Shao 1985,50.17 Taylor 1983, 597 cf. Musomba 1990, 11.

6

On 21st August 1891 these missionaries arrived at the place we now call

Rungwe in Chief Mwakapalila’s territory. They settled at a high and relatively healthy

spot inland on the southwestern slope of Mt. Rungwe and built their first station at

Rungwe where they built their first missionary house. In the meanwhile, another

group of missionaries came to Rungwe including John Kretschmer and Traugott

Bachmann. By the end of 1894 the first worship building was inaugurated.18

At first, these missionaries did not have converts but they had many

attendants who were serving them. They used to invite people to attend worship

services and allowed them to ask questions. However, it took two years before the

missionaries started to preach because of the local language which was difficult for

them. They used these two years to learn the people’s language - the Nyakyusa

language, which later became the media of communication between the indigenous

people and the missionaries.19

The mission work continued well though slowly and more new mission

stations were being opened prior to the expansion of the existing ones. Some of the

first, famous mission stations were Lutengano and Ipyana built in 1894, Utengule,

1895; Mbozi, 1899; Isoko, 1900; Ileya, 1906; Mwaya, 1907; and Kyimbila, 1907.20

2.2 The Herrnhut Missionary Approach

2.2.1 Preaching the Gospel

The first and primary aim of the Herrnhut missionaries was to preach the

gospel and win people for Christ. Rev Mwaiseje pointed out that the missionaries 18 Musomba 1990, 13-17.19 Musomba 1990, 18.20 Taylor 1983, 599 cf. Musomba 1990, 26-53.

7

based their preaching on spiritual matters and moral conduct in accordance to the

Christian faith.21 According to Wright, these missionaries dealt also with the issue of

race that was forming distinctions between nations and ethnic groups. Wright adds

that, despite working among several races, Europeans, Asians and Africans, the

Moravian missionaries maintained their doctrine of equality according to the

teachings of their Moravian Church.22 This approach helped very much in developing

a good, close relationship between various people and the Moravian church.23

The effort to abolish slave trade qualified the missionaries to be easily accepted

by people. They confidently approached the chiefs who were leading figures in slaves

held by the Arabs and discouraged them for this ruthless trade. It was through the

efforts made by Christian churches, including the Moravians, which contributed to an

official abolition of slave trade in 1822 by the Sultan of Oman.24 The field area under

this research, which was among the areas disturbed by the slave trade, became one of

the areas which benefited from the abolition of the slave trade.

2.2.2 Health Care and Material Support

In addition to preaching the Gospel, the missionaries also provided some

material needs to people. Provision of material needs became one of the main

missionary approaches used by Herrnhut missionaries. Material things brought by the

missionaries such as clothes, food and the like chiefly attracted the indigenous people.

The missionaries also introduced food crops such as cassava; potatoes, maize

and cash crops such as coffee, cocoa fruits and many more which became important

21 Interview with Suma Mwaiseje 17.09.2003, Mbeya.22 Wright 1971, 13.23 Anderson 1977,55.24 Were 1972, 120; cf. Taylor 1983, 254.

8

African crops. The greatest beneficiaries of these presents were the chiefs and the new

Christian converts. This key material element was a condition for mission work.25

Some of the Herrnhut missionaries suffered epidemic diseases. They became

victims of African infectious diseases and thus needed medical care and treatment.

For example, on 10th September 1891, one of the missionaries known as George

Martin died after becoming ill with fever and was buried in the presence of his fellow

missionaries in a funeral ceremony dominated by traditional rituals. Therefore, the

missionaries built hospitals and health centres such as Isoko Hospital, Rungwe Health

Centre, and Ipyana Leprosy Centre, which benefited both the missionaries and the

local people. In this way, the Christian converts and other indigenous people came to

a full realisation that the missionaries were people of God sent to serve them.26

The missionaries also dealt with poverty among the indigenous people. They

became so eager to help people in poor situations and felt a responsibility to help their

basic needs. Just like Tabitha (Acts 9:36; 1Tim. 5: 10) devoted to good works and acts

of charity to help people in need, the missionaries held a number of social-economic

activities in their home countries that enabled them to give handouts to the local

people. One effect of the missionaries’ compassion and help to these people was that

the indigenous people developed a tendency to depend on foreign missionaries and

forget the whole importance of independence, particularly for church related

matters.27

2.2.3 Provision of Education

The Herrnhut missionaries, like other Christian missionaries in Africa, knew the

importance of education, which was like a key in winning the attention of Africans to

25 Interview with Gehazi Malasusa, 13.10.2003, Dar-es-salaam.26 Interview with Gehazi Malasusa, 13.10.2003, Dar-es-salaam. 27 Interview with Charles Mwaikole, 11.11.2003, MUCO.

9

mission stations.28 Their approach to education was first to educate the sons of chiefs

and some new converts. These people learnt how to read and write so that they could

read the Bible. They slowly started to train people in other educational skills like

teachers, doctors, nurses, electricians, carpenters, painters, musicians, pastors,

lawyers, public administrators and the like.29 For example, on 14th October 1924 the

church established a Bible and Mission school at Lutengano. Its aim was to prepare

the indigenous people including non-Moravians for the various church ministries.30

In regard to the achievement on the provision of education under the Herrnhut

missionaries, Taylor observed:

‘Village schools’ were entrusted either to the evangelist or to any individual who could assist children to acquire the rudiments of knowledge; at best, they offered the equivalent of grade 1 to 3. More advanced ‘Swahili schools’ had trained teachers who used Swahili the lingua franca of Central Africa in their class work…The mission has persevered in its education all efforts after the war with the active assistance of the government. The policy of the later has been to give financial aid to such schools as meets its standards, and in those years its subsidies have provided roughly half of this entire program.31

Slowly the missionaries uplifted the standard of education from the village schools to

middle and high schools.

Many converts were allowed to live around mission stations and schools. Most

of them were employed as garden keepers, security guards, and house servants. As the

school pupils and other converts spent most of their time with the missionaries, many

of them adopted many characteristics of the European missionaries. In this way, the

African converts were seen as “civilized” people particularly before their fellow

indigenous people. Their children were in school, they knew how to read, write and

they knew music. They used tables, cups, plates and other European utensils in their

28 Cf. Omari 1976, 88; Taylor 1983, 602.29 Taylor 1983, 600 cf. Musomba 1990, 90, 91.30 Interview with Nelson Mwaisango 16.09.2003, Rungwe. cf. Taylor 1983, 362.31 Taylor 1983, 604.

10

homes. Due to this new and “civilized” way of life among African Christians, many

indigenous were attracted to join the Christian faith.32

Through the education of chiefs’ sons and daughters, the missionaries

managed to win the recognition of many chiefs. This was very helpful in the mission

work since chiefs were honoured and respected by people. As such, the chiefs

provided pieces of land to the missionaries and allowed their people to join them.

Even many of the mission stations and houses for the missionaries were built under

the supervision of the chiefs. Later on, a notion of identifying the church as belonging

to the chiefs developed. However, many chiefs were not converted to Christianity

because they were polygamists.33

2.3 People’s Response to the Christian Mission

Both the missionaries and the indigenous people faced some problems some of

which have been discussed above. To the missionaries there was a great problem of

language, tradition and culture. The indigenous people had their beliefs, traditions and

other life styles rooted in their blood, which shaped their daily lives. However,

Christianity uprooted some traditional heritages including beliefs, traditions and

culture. Most of indigenous people could not easily recant their faith in traditional

religion. Traditional practices like the veneration of ancestors, using local herbs for

treatment, paying sacrifices, the use of local songs and dancing, funeral celebrations

and rites of passages (initiation), which were interpreted by the missionaries as evil

and sin, were strictly forbidden among the Christians. The Christians were also

forbidden some traditional foods and drinks, including local beer.34

32 Interview with Angetile Musomba, 14.09.2003, Dar-es-salaam.33 Interview with Noah Mwangosi, 14.09.2003, Dar-es-salaam.34 Musomba 1990, 17-18.

11

Due to the missionaries’ rejection of some traditional beliefs and practices, a

long struggle ensued following the misunderstanding between the African Tradition

Religion and Christianity. As a result, many people in the Nyakyusa area were not

easily convinced to become Christians until the missionaries carefully studied their

language and customs.

Nevertheless, many people attended and listened to the Word of God and a

few of them who believed in Jesus were baptised. Among them was the first Christian

convert who was baptised after six years of hard work to her - a woman named

“Fyabalema,” who at first came to one mission station for medical treatment but

finally gave herself to Christ. She was baptised on 7th February 1897 with the name

Numwagile.35 After her baptism, she remained at Rungwe mission station assisting the

missionaries in different activities. Later on, her son was also baptised with the name

“Niganile.” (I like) Then many other people joined in and were baptised. The church

thus started growing slowly as people were attracted to baptism.36

A number of people honoured and admired the missionaries but many of them

did not accept the Christian faith easily as they feared to loose their African beliefs.

Some became Christians but remained secretly performing their traditional practices

forbidden by the missionaries.

35 Numwagile means I have found Him (Jesus).36 Musomba 1990, 19.

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2.4 Administration and Financial Dependence

Administration and financial matters were in the hands of the missionaries for

almost the whole period of their stay in Nyakyusa land. Only in a few cases, did they

appoint some faithful African Christians to be their assistants. This is probably

common among all missionaries. Mugambi says that the Western missionaries trained

small bands of catechists, evangelists and teachers, who became the effective

propagandists of Christianity and European culture amongst African communities. As

such it was the expectation of the colonial states for the missionary enterprise to turn

the colonised Africans into docile, obedient, and subjective; and in return the colonial

states gave aid to the missionary agencies, like educational equipments and supplies

for social services.37

The appointed African attendants, such as church leaders, had to be obedient and

loyal to the missionaries. Hence, those chosen for leadership were not sufficiently

trained in their relevant fields. They only followed the missionaries’ instructions. This

means that the African leaders remained largely the recipients of the missionaries’

aid. As such, many African churches developed a tendency of dependency on foreign

personnel and administrative instructions at their church headquarters.

Even after a particular church gained so-called autonomy, the problem of

dependency remained among Africans, including their trained church ministers. Thus,

centralised and undemocratic government similar to that found in secular

governmental systems in most African countries was the model of the Moravian

Church in Tanzania in early times.

37 Mugambi 1997, 9.

13

In this sense, lack of proper education, management skills and confidence on full

independence provided the missionaries with all-possible reasons and means to

continue leading the church and controlling it at least in everything concerning

administrative and financial matters of the young churches.38

The problem of dependence is therefore seen to be an historical one facing the

Moravian Church of Tanzania – Southern Province since its beginning.

3. FACTORS CONTRIBUTING TO THE DEVELOPMENT OF DEPENDENCE

3.1 Dependence as a Historical Problem

3.1.1 Effects of Colonialism

During the colonial era, the colonial countries exploited their colonies in many

ways. They took away many natural resources such as minerals and other raw

materials, and even used the indigenous people as sources for their manual labour.

This exploitation has led to economic crises in the former colonies particularly the so-

called the ‘two thirds-world countries’ including Tanzania. The Moravian Church of

Tanzania – Southern Province (MCT-SP) being one of the churches in the two-thirds

world, continues to feel this economic crisis as a result of the colonial era. This

situation has forced the MCT-SP to depend on foreign aid for running cost since

then.39

38 Interview with Angetile Musomba, 14.9.2003, Dar-es-salaam.39 Interview with Dastani Kyando 15.09.2003, Rungwe - Mbeya.

14

There is an argument that the pioneer missionaries in Africa worked also as

agents of colonialism. Musomba noted that when the colonialists owned the countries,

the missionaries, who ran the church, had to follow the policy of their home

governments.40 This means that they had to work in collaboration with their colonial

government to ensure that the Africans and their young church remained submissive

to their colonial rulers. One argument for such dominance was based on Rom. 13:1-7,

which advocates every person to be subject to the governing authorities. As such, the

missionaries worked also to make Africans submissive and colonized.41 Even some of

the missionaries were appointed by the colonial state to be spokesmen of Africans in

the colonial government.42 This kind of mistreatment of Africans and their church has

developed an inferiority complex among Africans and their churches in front of

foreign rulers. As a result, many African churches, including the MCT-SP, think that

the foreign mission agents and churches still have the responsibility of taking care of

them.43

On the one hand, colonialism facilitated the spreading of Christianity in

colonized countries. The missionaries worked and got protection from the colonial

governments. They enjoyed the legal protection of colonial government. Therefore,

they worked with confidence and they acquired some support from the colonial rulers.

On the other hand, the African were less valued in the sight of colonial governments.

Their ideas had to be channelled through the missionaries.44 Consequently, the

Africans have remained with a feeling of inferiority, waiting for the actions from the

Western churches, even for some activities that could be managed by themselves.

40 Interview with Angetile Musomba, 14.9.2003, Dar-es-salaam.41 Interview with Godluck Kitomari 03.02.2004, MUCO.42 Mugambi 1997, 9.43 Interview with Jocelyn Njama 08.02.2004, MUCO.44 Wright 1971, 17.

15

According to Wright, another impact of colonialism on the African people and

their church was the loss of confidence and the spirit of independence. Thus, the

whole colonial spirit had a negative impact on Africans in political and economic

manners.45 For such reason, there is a negative connotation concerning ‘work’ among

many Africans. For example, work is taken essentially as slavery for the benefit of the

masters. This notion has affected many people, including churchmen.

Some of our Christians today do not see the church as theirs, but rather it is of

someone else. As a result, many Christians, including the adherents of the MCT-SP,

do not work hard for the independence of their church. Most of them just wait for

foreign church institutions to support the church around and amidst them.46 Such a

notion has been one among the factors that have greatly affected the MCT-SP in its

church independence, particularly economically. As such, the MCT-SP has remained

dependent on foreign aid for its running cost for a long time.

3.1.2 Colonial System of Education

The education provided by many colonial governments did not aim at making

Africans independent; rather it prepared people to become servants of colonial

interests. Hence, the colonial educational policy made educated people become

alienated and dependent on salaried vocation, disregarding local resources of self-

employment. For example, most training aimed at producing servants in various

church and government institutions like schools, hospitals, and colonial economic

projects. People developed a tendency to feel that education was only for the sake of

employment. 47 The policy developed a dependent mind among the local people.

45 Wright 1971, 17.46 Interview with Charles Mwaikole 06.10. 2003, MUCO. 47 Interview with Johnson Kibona, 27. 02. 2004, Dar-es-salaam.

16

When the colonial period was over, many Africans remained with an education

that did not help them much to work as independent people, particularly in matters of

self-reliance. Thus, many African institutions, including the church, remained with the

elites that were not confident enough in working for their self-reliance particularly

economically.48

In later years when theological education was introduced for the aim of

preparing church ministers, the emphasis remained solely on earning a theological

education for preaching rather than church economy. Bible schools and theological

colleges did not include in their curriculum training in secular fields like economics,

administration, and management skills. As a result, up to the present most of the

church elites are only theologians and preachers.49 Professor Nthamburi held that the

missionary system of education stressed mainly the European culture and history

rather than church economic and administration matters.50 This kind of educational

system has caused many African church ministers to be weak in matters related to the

independence for their churches. This has been one of the great causes of the MCT-SP

to remain economically handicapped throughout its history.

The colonial education system has also imparted to African elites a notion of

supremacy. It has chiefly become a means to enjoy certain privileges and to become

influential people in the society. Rev. Musomba clarifies this by saying that a sense of

leadership inherited from colonialism has brainwashed the minds of many African

church leaders to feel that a leader is someone of high status rather than a servant of

his people. A leader is not here merely to serve others, but rather for selfish reasons

and to seek a high level in society. Education to many elite meant a high-ranking

48 Interview with Daimon Kibonde, 14.9.2003, Dar-es-salaam. 49 Interview with Angetile Musomba, 14.09.2003, Dar-es-salaam.50 Nthamburi 1991, 99.

17

position in the society. The MCT-SP has also been affected with this kind of desires

and expectations of church leadership. Many church leaders do not devote themselves

to the development and independence of their church, rather they work for their

personal interests and status.51

Generally, the system of colonial education did not inspire the spirit of self-

independence among Africans. As such, many African churches, notably the MCT-

SP, have remained largely economically dependent on foreign churches.

3.2 The Nature of the Church and Her Leadership

3.2.1 African Leadership

The first African leader to lead the Moravian Church in Southern Tanzania was

Rev Anosisye Jongo elected in 1968, some 77 years after the beginning of this church.

Before this time, the Africans served only as assistants to the European heads.52 When

this first African leader got into power, he faced a number of problems among which

many were caused by jealousy. Most of the people who thought were more eligible to

be elected were not happy to see their fellow African is a leader. This caused some

tensions within this church, and instead of working together as a team for church

development, much time was spent resolving administrational crises.53

Musomba asserts that it was a hard time for the new African leader, but through

the help of the Holy Spirit, Rev. Anosisye Jongo and his team managed to cross many

hardships.54 Financial constraints, as well were one of the leading problems in the

early years of MCT-SP’s autonomy.

51 Interview with Angetile Musomba 14.09.2003, Dar-es-salaam. Cf. Omari 1976, 87.52 Musomba 1990, 145.53 Interview with Alex Mwasumbi 12.10.2003, Magomeni Dar-es-salaam.54 Musomba 1990, 147.

18

Even when the church leadership was in the hands of Africans, the problem of

dependence prevailed in the areas of economic, governance and propagation. Many

European missionaries and churches were not ready to see that the African leaders

were succeeding in taking care of the Church of God by themselves. Therefore, they

were not ready to abstain completely from supporting the Moravian church. As such,

some Western churches have continued sending their aid to the MCT-SP as one

means to continue having their say in this church.55

Another irritating problem inherited from the missionaries is the process of the

succession of leaders of the MCT-SP in terms of the place they come from rather than

their skills and ruling ability. Most of the leaders campaigned for the high posts in the

church. Their aim was not necessarily to serve but to enjoy recognition and status held

by the missionaries, for example, to live like missionaries in luxurious houses at

Rungwe and travel in luxurious cars. As such, they did not devote their effort and

ability to church development to let the church become independent.56

Even now when the church is setting its strategic plans for development to get rid

of dependence, the work faces many hardships in implementation because of

hostilities that are inflicted during the time of election of church leadership. Therefore,

new leaders normally face a number of problems from within and outside the church

that are initiated by the Africans themselves or derived from inherited systems. Rev

Kasyanju pointed out that due to inherited church systems, the Germans are donors to

the MCT-SP, and as such, they also hold a bold part in the MCT-SP as decision-

makers for various church matters. In economic matters, they choose who should be

the other donors and even how to spend the donations.57

55 Interview with Eliud Nsamuli 12.10.2003, Magomeni-Dar-es-salaam.56 Interview with Andrew Kasyanju 30.12. 2003, Dar-es-salaam.57 Interview with Andrew Kasyanju 30.12. 2003, Dar-es-salaam.

19

Some leaders of the Moravian church tried to make their church independent but

faced some difficulties as this is seen as to cut off the concern of Western churches

from them. One chairperson of a certain Moravian province refused to renew the work

contract of one missionary on the ground that his local church was now able to use her

own local personnel resources. The missionary went home annoyed and promised the

leader he would revenge. In Europe, he was one of the directors of the donors firm

and he got his revenge by restraining the aid package that was to be used for salaries

for about one year. The indigenous leader was defeated in the following election

possibly because this missionary warned people, ‘If you elect him you will never get

our assistance.’58 Thus, the inherited system and lack of proper confidence in the local

church leadership have been great sources of the problem of dependence in the MCT-

SP.

3.2.2 Poor Strategic Plans

There have been errors in the whole plan of planting Christianity in the

southern part of Tanzania in such a way that dependence became like part of its belief.

The first converts found themselves dependent both spiritually and materially. This

allegiance can easily be seen on the approach the missionaries used to Christianise the

area and the indigenous people’s response.59

Rev Musomba says the poor strategic plan of the mission work caused the

missionaries to control the church and demanded others to follow their orders. Later,

the indigenous leadership followed the same pattern of controlling others. Such

problems of tribalism, lack of proper education, lack of management skills, improper

58 Interview with Andrew Kasyanju 30.12. 2003, Dar-es-salaam.59 Cf. Chap. 2, pp 7-12.

20

financial management and dependence problems, are a result of those historical

weaknesses imparted by the missionary era.60

So far, there is no Church policy, which leads the church to being fully self-

sustaining. This has caused irregularity in planning for church development,

mismanagement, and misallocation of Church resources such as manpower and

money.61 Another effect is the lack of sufficient preparation during the establishment

of districts, congregations or projects such as qualified personnel professions,

accountants, economists, competent treasurers and other professionals useful for

Church development. New district offices had to use parish buildings before getting

their own; new congregations had to use school and college buildings for Sunday

worship. This has caused many inconveniences to church members and ministers who

sometimes lack proper accommodations.

In the question of financial management, the way used was usually for the

office bearers to appoint treasurers who worked as volunteers. Their basic

qualification at first was not an issue except for credibility or faithfulness and

willingness to serve. This lack of proper strategies has greatly affected the districts,

congregations and other projects’ budgets because they continue to be dependent on

foreign donors.

Because of the inheritance of the past, there are no plans for training leaders,

neither financial controllers nor project managers. The emphasis in theological

colleges is mainly put on training theologians and preachers. This means that the

60 Interview with Angetile Musomba, 14.09.2003, Dar-es-salaam.61 Interview with Noah Mwangosi, 14.09.2003, Dar-es-salaam.

21

colleges do not necessarily aim at training leaders, but rather spiritual facilitators, who

are not competent in making the church independent.62

The Scripture says that when the burden of Moses became heavy his father-in-

law Jethro gave him counsel on how to get helper-leaders. Moses was advised to

choose able men from all the people and place them over the people as rulers of

thousands, of hundreds, of fifties, and of tens (Ex. 18:21). According to the Moravian

Constitution of the MCT-SP, the Synod is the highest court of appeal or is called the

‘General meeting’; the Provincial board is the executive body of MCT-SP working

together with the executive committee,63 just as Moses in leadership. The study

indicates that one of the problems that brought the MCT-SP to the current situation of

dependence is lack of, or poor, strategic plans from the stage of electing leaders to the

implementations of some of its plans.

3.2.3 Lack of Participation of the Africans

The projects established by the former missionaries are declining. Schools

established are disintegrating because there are no funds for either rehabilitation or

renovation of buildings for those projects. Projects like Lutengano Centre, the trees

planting projects on the slopes of Mt. Rungwe, Tukuyu Bookshop, Lutengano

Secondary School, Kafule Secondary School are undergoing a natural death. Most of

church’s projects are no longer supported from overseas nor do they get support from

the indigenous people. This signifies the lack of involvement of the local people in the

projects from the very beginning. Most of indigenous church members are not ready

to contribute money for the running of such projects because of the notion that the 62 Interview with Angetile Musomba 14.09.2003, Dar-es-salaam.63 Interview with Andrew Kyomo 19.03.04, MUCO.

22

church belongs to the Germans; therefore, they have to care for the projects they had

established.64

The budget of the MCT-SP normally does not look at the local resources but at

the grants from donors, as the statistics from 1993-2001 indicate. For example, in

1999, internal income was only 30.1% of the budget, while external income was

69.9%.65 This shows that the members of the Church are not effectively involved in

contributing to the budget of their church.

3.3 Good Management

One of the major and enduring contributions of Moravians in history is the

constitutions of the 19th century missionary organisations and the employment of

church discipline as an instrument of social control.66 The constitution as a means of

good governance and as tool of proper and systematic management in any society has

been vital to the Moravian church worldwide.

According to the MCT-SP the constitution is the root where the church begins

in a congregation. All initial decisions of the church are processed through it, and then

they come up to the level of the ward, from the district, up to the highest body – the

Synod of the MCT-SP.

“The congregation is organized for self-government purposes.”67 According to

the MCT-SP constitution, the natural, normal and predictable sequence of

responsibilities in the congregation makes it propagate, support and govern itself. The

ultimate goal is to create and carry out prescribed purposes for the aim of achieving

64 Interview with Owden Mwandampapa 14.10.2003, Dar-es-salaam.65 See chart 2, Append. IIIa66 Marcia 1971,13.67 Schaller 1975, 22.

23

and fulfilling the desired goals. The process aims at strengthening the initiative and

creativity of the participating individuals.

The congregational council (session) is clearly understood to be the governing

body for the congregation as the constitution directs, “The session is obliged to

manage and plan the spiritual; Christian teachings; building and other economic

developments of the congregation.”68 The council of the congregation normally

makes its decisions according to the Constitution of MCT-SP.

Budgeting in the congregation has dependent elements because a congregation

makes a budget according to its collection and yet has to depend on the directive from

the head offices (District and Province) to fit in their demands on the congregational

budget. This means that the congregations are expected to fund all additional

financial requirements of the head offices despite the constitutional demand of a 50%

contribution to the central fund from total collections. Therefore, the congregations

find themselves with a heavier burden to carry although one of the church elders

asserts, “We are not used to asking for assistance from the Province because we are

self-sufficient in money collected from the congregants.”69 Thus, this situation shows

that the congregations could possibly make sound progress to a self-reliant budget if

they were not heavily loaded. As Rev Ambukege of Keko Parish confirms, “We are

using our own resources and income to build our parish building. The congregants

finance the church at the congregational level by making contributions.”70 However,

this is not the whole truth of the situation found in most parts of the MCT-SP. Hence,

the study indicates that most of the pastors lack management skills in such a way that

the problem of improper financial management is reported in many areas of the

68 The Constitution of MCT-SP revised 1969, 1984, 2000, 18.69 Interview with Eliud Nsamuli 12.10.2003, Magomeni-Dar-es-salaam.70 Interview with Elly Ambukege 13. 10. 2003, Keko-Dar-es-salaam.

24

church not because of embezzlement but for the reason of not having the technical

skills in the matter.71

The districts with support from the head office have already acquired some

development. As the treasurer of the Eastern District Mr. Kyejo, confirms,

“Economically the church is gaining some development and a slight increase in

income.” 72 This comment from Kyejo is based on his experience as a treasurer in the

Eastern District of the MCT-SP; therefore, not necessarily representing other districts

of the MCT-SP. In addition, his argument is in contradiction with a cry from the

provincial level and other districts.

Since the active Church districts are now more than 10 years old, they must

have built the firm foundations and strategies for the Church development in the

districts. Yet, they remain dependent in most areas of operation. For example, the

building of the head office of the MCT-SP Southern District was funded almost a

hundred percent from the head office. The MCT-SP western district office depends

on the head office for running costs. At least the Eastern District is self-sufficient

because of its economically promising geographical location, particularly Dar-es-

salaam and Morogoro, but other districts are depending greatly on the head office.

Generally, the Church district boards are obliged to make all the

administrative and development decisions. The decisions made normally are

independent. As Rev Elly Ambukege asserts, “The board decided to find a plot of

land for the purpose of building the District head office and residence for the district

chairperson. It was successfully implemented because we used internal resources

within the district to facilitate the projects”73 This means each district has a mandate

71 Cf. chart 3 appendix 1I. 72 Interview with Yidlaph Kyejo 13. 10. 2003, Ilala -Dar-es-salaam.73 Interview with Elly Ambukege 13.10.2003, Keko- Dar-es-salaam.

25

to plan its projects independently but they cannot implement them without the

consensus and assistance from the head office.

Nevertheless, although constitutionally the budgets of the Church districts are

made up by the finance committee of the districts and are forwarded by the district

boards, normally, these budgets have problems because the districts have no reliable

income apart from collections of percentages from congregations. Therefore, when

the congregation’s income drops, the district collections also drop. The districts have

no sustainable projects, which can help the survival of the Church in those particular

districts.

“The Province is made up by all parishes of the Church which are found in the

Moravian Church in Tanzania – Southern Province.”74 The synods of the province

elect the provincial board as the highest administrative authorities of these provinces.

These boards are responsible for carrying out the Church’s orders laid down for their

province, districts, congregations and fields of work and other resolutions of the

provincial synods.75 This means that the provincial board is an effective implementer

of the Synod’s resolutions at the provincial level.

Conversely, in most cases, as history tells, most of the decisions and

development plans implemented must get approval of the donors abroad for proper

and sustainable implementation. Therefore it is clear that “if they refuse we

automatically lose” as one of the church elders comments.76 However, the study still

indicates that the three selves i.e. self-supporting, self-governing and self-propagating

are possible in the MCT-SP. The reason for this is simply because at least every

individual in the church has many opportunities to contribute to church development

74 The Constitution of MCT-SP 2000, 2. 75 Church Order of the Unitas Fratrum: Moravian Church 1995, 39.76 Interview with Yona Sonero 13.10.2003, Tabata, Dar-es-salaam.

26

through the clear established channels. However, the question of stewardship among

the church members arises here as we are going to see it below.

3.4 Stewardship

There are some ways, which an ordinary member of the church would like to

use in illustrating him/herself as a committed Christian. According to Schaller, some

are committed through teaching in Sunday schools and serving in committees, and

others on visiting the needy people and trying to live their convictions through their

vocations.77 Schaller is concerned with a quest for proper strategies in stewardship

teachings, which he sees to be lacking. The researcher shares his opinion.

The study indicates that there is no training for the proper use of total income

and in the grace of Christian giving from the congregational level to the provincial

level. This fact coincides with Hillyer’s assertion, “partial understandings of

stewardship can be found in the church context.”78 The Moravian Church in South-

western Tanzania (MCSWT) had to launch a campaign apologising to the members of

the church for misleading them on the question of stewardship. Sister Suma proves

that the move has some positive effects because the income of the congregations, as

well the church as a whole, has significantly increased.79

Kimaryo believes that a good number of Churches in East Africa could

support themselves if they were to be sincere and realistic.80 Such ideas are the

primary indicators of lack of responsibility among the church members as we are

going to explore below.

77 Schaller, 1983, 21 – 22.78 “Stewardship”, in the New Dictionary of Christian Ethics and Pastoral Theology 1995, 814.79 Interview with Suma Mwankuga, 14.09.03. Kariakoo, Dar-es-salaam.80 Internet article by Rogath Kimaryo 23.08.2003, 1.

27

Initially, the problem facing many people among our members is that of

selfishness. Many people look at themselves as an individual entity and not among

others. Therefore, they are not bothering about things, which belong to a group, or

community. The Church property and its demands are part of the neglected things.

When people were first converted into Christianity, there still remained the

problem of understanding that they are people of God and everything they owned

belonged to God (Acts 4: 32). So even if a person had a great deal of grain, cows,

chickens, and other property, when the time came to give to the Lord, they gave very

little.

In most cases, the study shows that the individual laity is not affected by the

dependence problem facing the church. Commenting on the lack of responsibility,

Sister Suma asserts that a person can incur expenses when celebrating his son’s

confirmation or his daughter’s send-off party in terms of millions, but is not eager to

help with the repair of the roof of his church building which is leaking during the rain

season. It can cost less than Tshs 100, 000/= for the repair.81 This means that most of

the Christians feel less responsible or even not responsible at all for contributing

toward Church development.

On these aspects of responsibility, the Christians in an actual sense accept the

Church and its concerns in their vicinity. They forget the fact that any property of the

Church is their responsibility. That is the reason that in some places the contribution

in material things like money, and manpower for either Church renovation or new

projects raises many arguments that end up in a negative response. Most of the

individual Christians have no special budget for the Church development.

81 Interview with Suma Mwankuga, 14.09.2003, Dar-es-salaam.

28

Rev Brown Kamwela gives an example of the project of cocoa planting owned

by the parish he serves. He says, the project was inherited from the missionaries but

now the project is not easy to sustain. The effort underway to stir up Christians’

awareness of the ownership of the project so that they revive their responsibility and

sustain the project is far from being reached. They are to contribute manpower and

money to plant more trees on a self-reliance basis and take care of the plants until the

harvest season. Pastor Kamwela is facing a number of problems from some fellow

Christians who demand payment even work agreed to be done on a self reliance basis,

for example preparing the church building for worship services and other related

activities. The sense of ownership of the church among many adherents is a

nightmare even at this time when the church is in its third millennia.82 This highlights

the fact that even the individual Christian is affected by this dependence problem,

especially in Church development. Kimaryo says:

Christians in Africa have been receiving handouts from outside, especially from missionaries for so long that the image they have of a white missionary is that of someone who has everything and is autonomous. He can build church structures, schools, hospitals, dispensaries and social centres for the local people without their contribution as long as they embrace his religion and believe in the One, Holy, Catholic and Apostolic Church, the One who founded it and the One Triune God. The missionaries will take care of their material needs.83

However, this is not in line with generosity, community living, and traditional sharing

found even among Africans themselves, which does not contradict the values of the

Gospel.

3.5 Poverty

Poverty among Africans is another cause of economic dependence in the

Church. It is not only a problem to the Church, but also a problem to the African

82 Interview with Brown Kamwela 16.09.2003, Kyela.83 www.sedos.org/english/rogath.htm “A call … to shake off the dependence syndrome” 23.08.2003.

29

governments and all less developed countries.84 In Tanzania, following the serious

drought85 facing most parts of the country, the study indicates that in some places

people have a serious shortage of food. People in these places need assistance and

donations from close relatives, the government and well-wishers.

In addition to the increasing poverty, Africa’s economic crisis is also

characterised by the disintegration of productive infrastructural facilities. Agricultural

output, and particularly food production, is substantially reduced by drought and other

causative problems necessitated by human beings such as environmental destruction

and laziness. In addition, most African industries have been increasingly operating

much below the in-expected capacities and the majority have even collapsed.

Examples are: Sungura Textiles, Kilimanjaro Textiles, both in Dar-es-salaam;

Kilimanjaro Machine Tools in Kilimanjaro; Mwatex in Mwanza; Tanganyika

Parker’s; Mbeyatex; and Kilimanjaro Hotels Limited. These represent a few among

many collapsed economic resources in Tanzania. The rapid increase of

unemployment in Tanzania and in other two-thirds world countries is a result of state

colonial rulers from the very beginning of colonialism.

The Moravian Church in Tanzania – Southern Province, as one of the

churches in the underdeveloped countries faces the economic nightmare of the poor

countries to an extent that even the Christians have been facing this economic crisis.

The head of Stewardship Department of the MCT-SP, Rev Mwaigwisya, reports that

most of the Christians have been facing a poor economic status for quite a long time,

even before independence. Exploitation of these Christians has been going on since-

and even before independence. The prices of crops have been fluctuating from time

84 Brinkertthoff, 1992, 300. 85 Anceth Nyahore “Ng’ombe 40 wafa kila siku kwa kukosa malisho” (“Forty cattle die everyday because of drought”) Nipashe, 20.12.2003, 3.

30

to time and some people have to abandon their farms because they have nowhere to

sell their products.86

The failure of Christians poor countries, to contribute to the Church’s

economy is not an excuse because as far as most African people are concerned, the

personal welfare of an individual is counted among the others which means ‘I am,

because we are’. Although, in some circumstances Christians may be willing to

support their church materially, but they fail because of poverty caused by drought

and related reasons. This has been one of the major factors causing the MCT-SP to

remain dependent on the foreign aid for much of its running costs.

4.0 IMPACT OF DEPENDENCE

4.1 Lack of Autonomy

Due to dependence, the Church normally loses its freedom to make decisions

on different aspects of church organisation, some of which aim at establishing

projects for church development. One of the discouraging decisions experienced by

Rev Dr Kyomo is an individual who owned a farm project in the area of research. The

owner, who was from Europe, was about to leave and therefore got interested in

selling his property to the Church. The local church leaders decided to buy the farm,

86 Interview with David Mwaigwisya, 16.09.2003, Rungwe, Tukuyu.

31

but they had to consult the donors to add to what they already had. The local church

ended up with disappointment after the partners (Church donors) refused to give the

money for such a project for unspecified reasons.87 This means they noted something

which was against their interest. The farm was sold to another firm, which now is

making a lot of profit.

The Moravian Church–Southern Province (MCT-SP) generally had to abide

by the donors’ requirements so that they are able to wave out the deficit problem in

their budgets. The researcher recalls that every one or two years the Church leaders

had to go to the so-called “partnership” meetings, but with their budget in hand to talk

about terms with their financing firms. The move has a lot of implications, one of

which is dehumanisation.

Bishop Mwakafwila writes, “A dependent Church has no freedom to plan and

govern its economic strategies according to its will.”88 The Church has become

enslaved as the chosen nation (Israel), which was enslaved in Egypt due to the terrible

hunger in their country, as we read in Gen. 37-50.

4.2 Lack of Integrity

The Bible possesses many examples referring to the impacts of dependence.

Among them is lack of integrity. As we read in Gen. 12:10 –13 Abraham, the father

of faith, had no food left for his family; therefore, for the sake of just getting food he

had to call his beloved wife Sarah “his Sister.” Although he received food, it cost him

because he had to lose his dignity and status as Sarah’s husband just for hunger. Fr.

Rogath Kimaryo, a Holy Ghost priest asserts, “It appears as though Africans have also

87 Interview with Andrew Kyomo 28.10. 2003, MUCO.88 Mwakafwila 1997, 2.

32

accepted such a negative image so much so that it has destroyed their self-confidence

to the extent of making them underestimate their abilities”89

The same applies to the province of the Moravian Church in the Southern

Province that, since its establishment, has been receiving grants and aids from abroad

to suffice its budget. The money has been used to pay salaries, and administrative

costs, and to start projects. Sometimes the money does not come at the right time or

in the same amount promised. As Sonero, a Church elder in Dar-es-salaam says, at

times they had to find ‘other means’ to make things go due to a dramatic delay of

grants from donors.90 As a result, some of the projects and activities planned were not

accomplished in time or not completed at all. Rev Kasyele insisted, “the Church does

not reach her development goals in her economic plans at a planned time because of

fund delay.”91 The researcher also experienced delays of his college fees because of

unspecified reasons from the donors. Due to this problem then sometimes the local

church leaders find themselves unable to make decisions on important issues of the

church and have to change their plans because of pressure from all directions on their

leadership. In this situation to be a church leader becomes a burden.

4.3 Lack of Accountability

Having a dependent mind has caused poor Christian stewardship. Less

responsible and accountable office bearers and Christians also contribute to this

situation in different areas. Mismanagement of monetary resources increases due to

lack of commitment and the proper personnel, i.e. professional accountants needed for

the Church development. A circular letter to all parish councils and pastors is one

example of errors in accountability in caring for church property. The letter was sent

89 Kimaryo, article in www.sedos.org/english/rogath.htm, 23.08.2003, 1.90 Interview with Yona Sonero 14.10. 2003, Tabata-Dar-es-salaam. 91 Interview with Mackline Kasyele 16.09. 2003, MOTHECO, Mbeya.

33

to the researcher who was a parish pastor before his theological studies from 2000-

2004. The letter had the heading: “Ulipaji wa Deni la Usharika …”92 the heading is

literally translated “Payment of the Parish debt owed to the central fund”. The

content of the letter directed the researcher to meet the parish council where he served

for consultations so that they would pay back the debt they owed the central fund of

the church. The letter is with a report of financial flow of 10 parishes of the Eastern

District, indicating what they were supposed to pay as their percentage to the central

fund in the period ranging from 1999-200393 and some of the payments made so far.

This is an indication of vividly seen errors within the system which lead to

parishes having a heavier load to pay for what seem to be ‘misused’ expenses of the

head office. Most of the parishes have not employed professional accountants to keep

proper financial records, although some are dealing with a large amount of money.

Therefore, the figures indicated as debts are not necessarily debts because some of the

figures are the results of improper record keeping. Some problems may also be noted

in the MCT-SP constitution on the proper interpretation of the document. This also

raises problems in some areas of accountability, particularly underlining who is who

on one side and who is for what on other side. In addition to that, there is the

contradictory directive of the constitution, which indicates that the pastor/evangelist is

the chief supervisor of all financial matters in the congregation. However, he/she

does not have authority to make any payments without the congregation’s church

council.94

92 Letter to Clement Fumbo dated 27.05.2003.93 See chart 3, Appendix IIIb.94 The MCT-SP constitution revised 2002, appendix II (i).

34

The constitution does not clearly identify what should be done in the case of a

shortfall in parish income in its running cost. It should be kept in mind that they do

not have donors to cover their budgets.

Lack of accountability of the members of the church causes the violation of

the constitution that directs each parish to contribute regularly to the central fund 50%

of its income without any delay every month.

The Church leaders carry a great deal of blame concerning the issue of

misusing funds and not collecting much. The ability of some pastors to convince the

Christians to give good offerings during Church services is also questioned.

Sometimes it is questioned by the authority entrusted to allocate the ministers in

parishes. Instead of imparting the knowledge of stewardship to Christians, the

criticism is mainly directed to the ministers for failing to perform well. This means

that the criterion for a good minister depends on what the congregation collects for the

central fund.

4.4 Partnership or Donation – a Recipient Relationship: “The Aid Syndrome”

There was fear among the leaders and members of the church after the

decision to end donations was revealed to the local churches in 1999. The donors had

set the policy since 1999, which led to cutting down their aid by 10% every year. The

policy came into practice in the year 2000.95 However, in its essence the move is a

negative one in the minds of many local people because these donors did not prepare

the MCT-SP for this step because they had contributed for so many years to its

dependence. Then the hatred is really on considering the extent of dependence, which

is overwhelming. MCT-SP is forced to become responsible in due time, but it does

95 Report on Economic Development MCT-SP, March 2003. 2.

35

not seem to be well prepared. Some people predict that if the donations end, then the

church is going to die. But the researcher has the idea that if the local church is

serious, it can manage to be independent. This means if we can support ourselves, the

withdrawal of support will have no effect. In addition, how did these donors prepare

the local church for full independence while they continued to lead it indirectly, as we

have seen above and contributed its dependence? One of the results of poor planning

as a result of fear is a nursery school project at one parish. The project write-up was

done and it got financial aid from the donors. However, the school was not built there

were only the plans for a nursery school. The information brought to the donors was

misleading. When it came for the donors to follow-up the project, they were

disappointed and the move endangered both getting more funds and the continuation

of the partnership. The project ended prematurely.96 There is an indication that the

organisers of the project worked under pressure from the donors because they were

not the primary initiators, but got directives from above informing them of the

availability of the fund for such projects.

4.5 Unsustainable Mission (Conflicts, Schisms, lack of Contextualisation etc.)

When we talk about short and long-term impacts, we sometimes refer to the

impacts of dependence that have psychologically caused the people to think of the

Church as belonging to them. Because of the dependence of the church, there arose a

conflict in the MCT-SP, which led to a schism of the church in the 1980s. The

conflicts were primary caused by a misunderstanding about financial matters within

the top church leadership that led to one top African leader losing his post. In reaction

to that, because of the influence of the ousted leader a new church was formed with

96 Interview with Noah Mwangosi, 14.09.2003, Kariakoo, Dar-es-salaam.

36

the name “Evangelistic Moravian Church of Tanzania” with its head office in Kyela

town. The church was later nicknamed “The Church of the Kyela People.”97

Another problem is how to make the church contextual while the church does

not have a mandate even to choose and utilise its leaders well, or plan the mission

work locally. This tradition, Rev Mwandampapa says, is one of the hardest problems

the church has come across because people have been living with the notion of

depending on the Germans to plan its mission for almost more than one generation.98

The notion has been a challenge to the church to look for possible ways of eradicating

the problem.

5.0 REMEDY FOR DEPENDENCE

5.1 Vision of the Church

The situation of the Church up to now has been affected by the problem of

dependence not only on financial matters but also in making decisions in some

aspects as was noted above. This means that the Church has continued depending on 97 Interview with Elly Ambukege 13.10.2003, Keko-Dar-es-salaam.98 Interview with Owden Mwandampapa 13.10. 2003, Kiwalani-Dar-es-salaam.

37

donors for its running costs. As the study indicates, the income of the Church from its

members is very low and can only pay salaries.

Considering the age of the Moravian Church in Tanzania-Southern Province,

which is more than one hundred years, the Church needs to use its initiative to

accelerate the solution to its problem of dependence. The Church should be based not

only on spiritual matters, but also involve itself fully in social affairs. It must strive to

achieve its vision, which is evangelism and self-reliance. In the history of the

Moravian Church, there has been a great deal of teaching about its ministry. The

Moravian heritage of a Christ centred faith, a reverence for Scripture, a burden for the

lost, a commitment to education and a willingness to face persecution and even death,

to take the gospel to all people is undeniable. Therefore, if they need to successfully

share the truth and love of God with the people of their complex, contemporary world

they have to be self reliant both economically and administratively, demonstrating

their radical and passionate devotion to the Lordship of Jesus Christ in word, attitude

and action - putting Him first in all they do. The sense of self-reliance in the Moravian

Church is not new since its establishment in the 16th century. Therefore, it is their turn

in the MCT-SP to comply with their own teaching and experiences to make the

Gospel alive.

5.2 Good Governance

As we shall see later, altar offerings and Church economic projects contribute

to the raising of the Church’s income. However, good governance, efficient

supervision and monitoring of the wealth of the Church are very important in reaching

the goal of self-sufficiency in the MCT-SP. In order for the Church to reach its goal,

38

it needs to have better leadership at different levels of the Church, that is, from the

congregation to the provincial level of the Church. These leaders should have vision,

love, and credibility in the handling of Church property. These people should teach

the Christians to make sure that the Church does uplift its income and monitor the

Church finance well by following the required principles of financial management.

The Church will reach its goal only if the leaders, pastors and Christians take

and fulfil their obligations well. The Church, hence, can reach its goal of being self

reliant in this 21st Century.

In addition, the principles for financial uses should be observed. This means

that the financial expenditure should adhere to the agreed budget and not be outside of

the budget. There should be no over-expenditure in one area of the budget. As Bishop

Mwakafwila comments, the church needs to rectify and properly control all

expenditure flow in administrative level if we are to speak about the Churches’ self-

reliance.99

5.2.1 Responsibility

Christians must be alerted to the ethical implications of economic issues.100

Christians must play the role of watch– dog for economic justice in the community.101

To play this role effectively, the church needs the guidance of professional

economists, and experts in turn need to be constantly reminded of their duty towards

men, women and children whose needs their scheme is to serve. The Apostle Paul

knew very well the problems of having a dependent life. That is why he had to alert

the Thessalonians, citing his concern when he says, “For we hear that some of you are

99 Mwakafwila 1997, 5.100Africa in Transition: Challenge and Christian Response 1962, 48.101Africa in Transition: Challenge and Christian Response 1962, 48.

39

living in idleness, mere busy-bodies not doing any work” (2 Thess 3:11). Paul in his

work believes that dependence is dangerous. The Church also is supposed to make an

evaluation of income generation so that it remains systematic in monetary

management. The General Synod of the Scottish Episcopal Church resolved that they

should compare their giving to God and to the Church so that they are regular and

systematic on their giving. Consider going with the time, particularly in time of

inflations they need also to improve.102 The research positively agrees with the above

consideration that the world is changing; the church has to cope with the situation,

especially in positive improvements in giving.

All possible means must be used to make the Christians responsible to their

church and God in such a way that all members, despite their differences, share the

burden of the church and its survival consistently. They should know that the

responsibility for the Church is theirs.

The Church must also improve its personnel’s capabilities by providing the

required education to the workers, e.g., pastors, accountants, treasurers, project

managers and other personnel who are necessary to Church development.103 Through

such education, people (members) will be willing to contribute and work for the

Church development without any doubt.

5.2.2 Transparency

The Church members should be educated about their identity, who they are

and to whom they belong. They should also be educated about transparency in

Church affairs and have their ownership of their church confirmed and proved to them

102 “Christian Giving” Edinburgh: The General Synod of the Scottish Episcopal Church 1988, 5.103 Interview with Peter Kimilike 18.01.2004, MUCO.

40

in words and deeds. There must be programs to educate all the members of the

church to give them the highlights of the side effects of dependence and how the

Church can re-establish its own economic programs. Violet Magwaza, an experienced

teacher, has the idea that the church should provide an economic education for

Christians as well as leaders (pastors) and Church workers. It should educate its

members on how to contribute to the church economy. The members are to be told

the truth on how accountable they are to the development of their church.104

Awareness of dwindling external donations, financial and material assistance

to the church in the two-thirds world countries from our partners abroad should be

explained explicitly to the leaders and other stakeholders at meetings and seminars.

The Church also needs to have a system of reviewing the budget involving the pastors

from different congregations throughout the MCT-SP and their treasurers for the

purpose of sitting together and deciding what they should contribute to the central

pool without foreign income. This will help the church to work within their budgets.

The system might be good and important in the fight against dependence and

as a means for strengthening the collections in the parishes as well as the province as

whole. Thus, the researcher suggests that the system should be used along with the

already introduced auditing system conducted by the provincial internal auditor. The

system will create and build discipline in the use of Church funds.

In addition, these will ensure good management of money in the Church as at

least the church officials and the adherents will come to work as a team. Rev

Kyomo’s comments that to maintain a team spirit is the secret of success in a parish

and province at large. Furthermore every Christian should feel the burden of fulfilling

his /her role in the one body of Jesus Christ (cf. Romans 12:9-21).105 This means that 104 Interview with Violet Magwaza 15.10.2003, VETA- Dar-es-Salaam. 105 Interview with Andrew Kyomo 24.11. 2003, MUCO.

41

the monetary management should explicitly be clear from the congregation up to the

head office of the Church (MCT-SP head office).

5.2.3 Accountability

It is clearly known that every Christian has an obligation to serve God. God

had given different talents to his people in the Church (1 Cor. 12:1, 4-11; 1 Peter

4:10). Every Christian should use his or her talents for the benefit of the Church and

nation as a whole. Thus, the Church needs servants with different talents like pastors,

teachers, and preachers. But all these servants should be devoted as Rev Mwaisango

asserts that church leaders are those who are aware of their ownership of the church

and get concerned and committed to their obligation for the benefit and betterment of

the Church.106 The Church needs credible servants and Church leaders who are ready

to sacrifice their lives for the Church’s development. According to William

Anderson, the late Bishop Kiwanuka of Masaka Diocese worked tirelessly to make

sure that the Church in his diocese did well in development. Kiwanuka is one of those

who may be used as a model in the MCT-SP.107 The researcher believes that if the

Church servants are committed and use their talents given by God to the required

extent, the Church will reach its goal of being self-supporting, self-governing and

self-propagating. Through this, the Church will be able to assist others physically and

spiritually and eventually defeat the problem of dependence. Faithfulness and

accountability are the necessities which some Church members lack.108

106 Interview with Nelson Mwaisango 17.09.2003, Rungwe.107 Anderson 1977,140.108 Interview with Rhoda Kapalila 12.10.2004, Magomeni-Dar-es-salaam.

42

5.3 Holistic Mission

It is high time for the Moravian Church in Tanzania-Southern Province,

necessarily to be much concerned with the subject of self-reliance. More than ever

before the church has to engineer a holistic form of ministry, which addresses the

spiritual, intellectual, and material needs of the people. Faith in God and individual

awareness of personal commitment enhance a change, which in turn leads to a fruitful

result. Therefore, individual awareness of personal commitment and faith in God need

to be presented in conjunction.109

5.3.1 Stewardship Teachings

The principle of stewardship is closely linked to the concept of grace because

everything comes from God as a gift and is to be administered faithfully on his behalf;

thus there is both stewardship and grace in the Gospel; stewardship of the resources of

the Church and society.110

In the Epistles, Bishops were stewards of God (Tit. 1:7). Christian Leaders

were “Stewards” of the Mysteries of God (I Cor. 4:1f). Thus, every human being

might be a steward of the grace of God (1Peter. 4:10).

A life of good stewardship is provided through God’s grace alone (I Cor. 3:10;

Acts 4:33; Eph. 2:1-10). The only motivation is that God’s love in Christ is for all

humans (II Cor. 5:15), and God’s great plan of partnership with Him is for all people.

The saviour’s statement “seek the Lord first” (Math. 6: 33) is the New Testament

principle of living and serving. The aim is to fulfil the teaching mission of Christ and

His Church.

109 Interview with Rehema Kyomo 8.02.2004, MUCO.110“Stewardship” in the New Dictionary of Theology 1988, 661.

43

A steward as a person has been entrusted with the management of estates or

affairs that are not his/her own. He/she needs to be trustworthy in much more than

material things because God owns persons as well as possessions and He has

entrusted men and women the use of time, personality, opportunity, and material

things.111 This trusteeship or stewardship lays a fearful responsibility on humankind to

serve God and the Church as whole.

In order for the Church to develop or build a plausible structure for

stewardship it should emphasise the spiritual will through stewardship education from

the children in Sunday school to youth, to the mature Christians. Rev Emeline Ndossi

stresses “it is the duty and privilege of the church to teach Christian education right

from the grassroots of the Christian life,” she also insists on the necessity of

stewardship teaching in the very beginning of the Christian life of a convert.112 This

means that the spiritual life of the Church should be rooted in the believers who are

expected to be the supporters and stewards of the church.

Thus in order for the Church to build stewardship, it should concentrate on the

following areas. First, each Christian is obliged to love God with all his/her heart and

with all his /her soul and with all his or her mind (Math. 22:37). Secondly, a Christian

believes in Jesus Christ as the Lord and Saviour. This means that the Church should

develop an authentic life to a believer. Krass in addition, asserts, “A service of

worship is simply an outward expression of the everyday inward meaning of our lives,

in which we show by visible signs that we live in fellowship with God.”113

Through an authentic worship service Christians show who they are; they

show why they live as they live; and they show where their life has come from and

111 Interview with Andrew Kyomo 03.12.2003, MUCO.112 Interview with Emeline Ndossi 03.12.2003, MUCO.113 Krass 1974, 116.

44

where it is going. Krass points out that human life is based on service to God with an

inward ‘seed’ of thanksgiving and praise.114 Therefore, through conviction Christians

give back their service and property to God (cf. Math. 2:1ff).

5.3.2 Self-Supporting, Self-Governing and Self-Propagating

There is a great need of change in the church and authentic teachings are

needed to bring the MCT-SP to self-reliance. The church needs to have a sense of

being self-supporting, self-propagating, and self-governing because the nature of the

world we are facing demands that, as the research indicates. Through that, we may

possibly come closer to the solution of becoming an autonomous and completely

independent church.

The Moravian Church in Tanzania – Southern Province (MCT-SP) should

participate fully in the war against poverty, which has engulfed its members. This

struggle should aim at removing people from the state of poverty to a state of

prosperity and self-esteem. Brother Job Seme a church elder asserts that the project

of the church is its members; therefore, the gospel should be preached aiming at

converting people spiritually and physically. In turn, they will give thanks to God

through giving the property and resources they have.115 The Christians and the

minister of the Church must be educated in both mundane and religious matters

because formerly the Church dealt with only spiritual matters and forgot physical

education. As Kijanga reminds us, the Church must engage itself in education. He

says “in the past, the task of the Church was viewed as primarily the propagation of

the Gospel while education and medical care were the by product of that task.”116

114 Krass 1974, 117.115 Interview with Job Seme 30.12. 2003, Ilala- Dar-es-salaam.116 Peter Kijanga, 1978, 69.

45

However, the Church’s role at present should be to concentrate strongly on

educating its members. Hence, plans for Church development and economic

improvement have to be accomplished within our capabilities without thinking about

aid from abroad.

This implies that the effort is to make every Christian become self-sufficient

in his/her basic needs. Members should be advised to initiate and run projects117 like

agricultural projects, which involves farming, animal husbandry and other profitable,

legal manual work, which may uplift the standard of living of the Christians, and be a

means to bring development to one’s family, Church and the nation as a whole. The

Church should develop the programme of small projects for individual Christians and

help them to get mastery over the projects. It should also uplift the life of its members

by encouraging them to form or join a ‘Savings and Credit’ (Akiba na Mikopo)

society. Commenting on that, Rev Kasyanju agrees that the new strategy set by the

church is to raise the standard of living of people through teaching and encouraging

people to have their own projects.118 On this matter, the late Mwalimu Nyerere said

that in order for the Church to fulfil its purpose of bringing men and women to God,

the church should ensure that people have dignity in their lives. Nyerere adds that the

task of the Church is to provide the conditions and opportunity for a person to co-

operate with his/her fellows to uplift him/herself. In fulfilling this the church can also

progress and grow in dignity through working together for their common good.119

117 This situation will encourage the well-being of the individual Christian as well as the Church. It is noted in the syllabus of Christian Stewardship of the Moravian Church in Tanzania that every Christian is eligible to have an economic project for his/her betterment. When the income is lifted, the syllabus says, it raises the ability of a Christian to pay tithes and offerings in church thus the income of the Church will automatically increase. [The Syllabus of Christian Stewardship – Moravian Church in Tanzania (MBEYA: MCT, 2001), 42.]118 Interview with Andrew Kasyanju 30.12.2003, Ilala- Dar-es-salaam.119 Nyerere, 1974, 219.

46

The Church at the congregational, district, and provincial levels should make

every effort to have different profitable projects, which may raise the income of the

Church. Before the creation of the new projects, the Church should renovate and

restructure or revive the dormant projects. The Church should utilise well the

different skills and talents available in and outside the church, particularly project

experts and directors. Devoted Church workers for project planning and management

have to be well motivated because all the projects need tireless planning

implementation, monitoring and evaluation. On this issue, Professor Mugambi

suggests that the Churches need to review their management procedures to increase

efficiency, effectiveness, production and productivity.120 He means the resources

should be managed well.

The creation of the new projects should rely on the distinction of social

projects such as hospitals, dispensaries, schools and water supply projects from the

economic projects that are business-oriented projects for profit making. Thus, the

Church should now concentrate on economic projects. Brother Yona Sonero

indicated how difficult it is for the church to run economic projects because the nature

of the church makes it a service-oriented organisation. In support, Rev Musomba

does not clearly see how the church can effectively do business for profit making

because the church’s purpose is not profit, but for evangelisation. These ideas

convince the study that they are among the causes of some of the projects being

dormant because they are managed and planned by the church-oriented directors who

do not put much effort in them and expect God’s intervention.

Everybody wants development, but not everybody understands and accepts the

basic requirements for development. The biggest requirement of development is hard

120 Mugambi 1991, 43.

47

work.121 The Church then should establish projects, which are income-generating

projects. The Christians are to be educated about the projects before the

establishment of the Church projects. This will prepare the Church members to be

ready to know how they will benefit from these social or humanistic projects. For

example, members of the Church should openly be told about the importance of

having such projects. Thus, they are supposed to contribute some funds for running

that project. Compare projects to schools which provide education to their children.

Thus they have to send their children to school and pay school fees. William supports

the idea, referring to Kiwanuka’s advice to his Christians to invest money in their

children’s education and to develop their plantations or business to make a profit.122

Another aspect for the Church to reach its goal of self-reliance is Christian

obligation to give altar offerings to God. The time has come for the Church to hasten

the Christians to start now building their Church. Shedd substantiates that “We seek

to develop a program of Church finance which will be focused on what the Lord

wants and not what the Church needs.”123 The MCT-SP needs to equip Christians for

the new strategy of making Christians tithe.

6.0 CONCLUSION

This study aimed at finding out the causes and effects of economic

dependence in the MCT-SP. The study also set out to do research on some possible

remedies for the problem of dependence on foreign aid.

The research indicates that the problem of dependence in the MCT-SP is

historical. Generally, the colonial educational policy made educated people alienated 121 The Arusha Declaration and TANU’s Policy on Socialism and Self Reliance 1967, 5.122 Anderson 1977,140. 123 Shedd 1961, 35.

48

and dependent on a salaried vocation, disregarding the local resources for self-

employment. In addition, the research also indicates that external hands in the local

church are a hindrance to independence.

Among the effects of dependence highlighted in the study are lack of

autonomy, lack of integrity and lack of accountability. Dependence also brings

conflicts and schisms. Above all, dependence creates the tendency to be more

dependent.

The results of this study suggest that the Church has to spearhead a policy of

self-reliance at all levels, preferably starting from the grassroots to the individual

Christian. In this, the acquisition, utilization and good stewardship of God given

resources have to become a major concern of respective congregations, councils, and

committees. This calls for a programme which will show the need for organising

seminars and workshops for congregational councils and financial committee

members of the local churches.

The Church members must be for Church development. This means both

leaders and Christians should not be cripples in economic development because of the

financial assistance from abroad. As the research indicates, there is a sense of being

self-supporting at the congregation level and slightly at the district level. In some

parishes in the MCT-SP, a sense of change and visionary programmes to raise the

Church finances are obviously seen; however, more efforts is needed for the Church

to leave the dependence nightmare and move to being self-supporting and to having

dignity. As some people believe, financial assistance would not help Africa’s

economies. Hence, experience from the past has shown that financial aid given to the

church did not make it self-reliant or save it from its economic stagnation. In this

49

case, the Church must use internal resources for development projects and for its own

operating costs.

The concept of participation and the spirit of ownership need to be enhanced

among the Moravians. Participation to the utmost embodies a process of self-

awareness and a process on building the people’s capacities from what they have. In

principle, donations or aid, if they are viewed as a surplus to what we already have

may stand as a ‘gap-bridging’ factor where the inadequacy local resources slows

down the pace of participatory programmes. Although the process might take longer

to reach a positive achievement, the important goal is for people to take responsibility,

and give the necessary support in order to do their own development.

Christians should be empowered, mobilised and given hope in the struggle

they undertake to succeed in ‘working with their own hands.’ Therefore, it should be

emphasised that in whatever one does in word or deed it is done in the name of the

Lord Jesus Christ (cf. Colossians 3:17). Resource mobilisation also calls for prayer

and dependence on God. It is for His glory that the attributions of success are to “the

good hand of [our] God upon [us]” (Neh. 2. 8). Receiving and tithing could be run

simultaneously (cf. Mal 3.10).

It is high time for the MCT-SP to think of having a collaborative extensive

network, i.e. teamwork with other organisations and other churches with different

experiences. The move will assist the MCT-SP to share and inject appropriate

technologies and professionalism in a contextual way. The situation will also allow

accountability from the people involved who are responsive to their particular needs.

It calls for training community development workers and leaders in certain basic

skills, which would be necessary and relevant to the Church development

programmes.

50

The training of skilled leaders at all levels must be strategically emphasised to

enhance efficiency and accountability. The programme of capacity building through

more training of in-service office bearers must be effectively implemented. The time

has come for the MCT-SP head office to monitor closely its congregations on

transparency and accountability of the their financial management. This calls for

assistance in technical advice from the Church’s professional treasurers and auditors.

They must continue to address those parishes that fail to submit their reports in time.

Before implementing any policy, issues of finance involving people at the

grassroots and action plans must be clearly defined to let members become aware of

why and what they are to contribute. This calls the attention of all Church leaders at

all levels both the local church leaders and the local finance management committees,

to work as a team. However, more research is needed on the relationship between

local churches and donors because the research indicates some external hands in the

local church are a hindrance to independence.

Lastly, there is a need for the Church to enhance the spirit of sharing in the

hearts and minds of the people. The generosity of Africans in giving needs to be

mobilised more at the congregational level. The phenomenon ‘I am because we are’

will enhance the spirits of teamwork and the unity of the Brethren in a modern sense.

This will eventually lead to the total independence of the church, which will be self-

governing, self-supporting and self-propagating.

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APPENDICES

Appendix I

Map:The Moravian Church in Tanzania-Southern Province: Location of the areas served by MCT-SP

57

Appendix II

List of Informants

No NAME SEX

AGE

OCCUPATION PLACE

1. A.O.MWASONGELA M 47 PASTOR DAR-ES-SALAAM2. ALEX MWASUMBI M 54 CHURCH ELDER DAR-ES-SALAAM3. ALLEN SEME M 60 RETIRED OFFICER DAR-ES-SALAAM4. ANDREW KYOMO M 67 LECTURER MUCO

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5. ANGETILE MUSOMBA M 65 PASTOR DAR-ES-SALAAM6. ASALIGWE MWESYA M 30 PASTOR KYELA7. ASIFIWE NACHAMBA F 36 HOUSE WIFE DAR-ES-SALAAM8. BROWN KAMWELA M 47 PASTOR KYELA9. BUPE MLAWA F 18 STUDENT DAR-ES-SALAAM10. CHARLES MWAIKOLE M 36 STUDENT MUCO11. CHRISTINA MWAKOSYA F 29 CLERK DAR-ES-SALAAM12. DAIMON KIBONDE M 42 PURCHASING OFFICER MOROGORO13. DAVID MWAIGWISYA M 46 STEWARD RUNGWE14. ELIUD NSAMULI M 55 ACCOUNTANT DAR-ES-SALAAM15. ELLI AMBUKEGE M 58 PASTOR DAR-ES-SALAAM16. EMELINE NDOSSI F 44 LECTURER MUCO17. GEHAZ MALASUSA M 73 RETIRED PASTOR DAR-ES-SALAAM18. GODLUCK KITOMARI M 45 LECTURER DAR-ES-SALAAM19. GODWIN KIONIKE M 69 RETIRED TEACHER RUNGWE20. JONAS KASITU M 70 BISHOP MBEYA21. JOHNSON KIBONA M 70 BANKER DAR-ES-SALAAM22. JOYCE MWAITUMBU F 32 ARTISAN DAR-ES-SALAAM23. JOYCELINE NJAMA F 43 STUDENT MUCO24. JULIUS CHEYO M 32 BUSINESSMAN DAR-ES-SALAAM25. LAWI MWANKUGA M 35 PASTOR DAR-ES-ALAAM26. NELSON MWAISANGO M 60 PASTOR RUNGWE27. NOAH MWANGOSI M 62 RETIRED CLERK DAR-ES-SALAAM28. LUSEKELO MWAKAFWILA M 58 BISHOP RUNGWE29. OWDEN MWANDAMPAPA M 44 PASTOR TUKUYU30. PETER KIMILIKE M 49 PhD STUDENT MUCO31. PETERSON LWINGA M 43 PASTOR DAR-ES-SALAAM32. REHEMA KYOMO F 53 HOUSE WIFE MUCO33. RHODA KAPALILA F 50 CHURCH ELDER DAR-ES SALAAM34. SAMUEL.Y. MWAISEJE M 48 STUDENT MBEYA35. SELINA MWAKIMI F 52 FARMER DAR-ES-SALAAM36. SUMA MWANKUGA F 31 TEACHER DAR-ES-SALAAM37. SUZAN KALUA F 40 BUSINESSWOMAN DAR-ES-SALAAM38. SUZANA MTAWA F 32 CLERK RUNGWE39. TULIBUMI MWAISEJE F 45 INSTRUCTOR MBEYA40. VIOLET MAGWAZA F 43 INSTRUCTOR DAR-ES-SALAAM41. WILLYJONES MPENDA M 43 DRIVER DAR-ES-SALAAM42. YIDLAPH KYEJO M 45 TREASURER DAR-ES-SALAAM43. YONA SONERO M 42 BUSINESSMAN DAR-ES-SALAAM

Appendix IIIa

59

Chart 1: Income of MCT-SP in the Beginning of African Leadership

Source: Musomba, 1990, 112.

Chart 2: Comparison of Church income in % from 1993-2001

Source: Report from Stewardship Department (MCT-SP), March 2003.

Appendix IIIb

Chart 3: Debt owed by parishes to the central fund

60

Source: Letter from the MCT-SP Chairperson to the researcher dated 26.05.2003

61