From the inception of Christianity, Jesus Christ and his followers, who had worked closely with Him, had certain objectives and perception about the faith. Jesus Christ, the fulfillment of the prophecies became the ideal of the new religion. In the fulfillment of time, God had revealed Himself to His people. Each person who accepted Christianity was urged to become Christlike. The major objective of Christianity was to reveal the Father and to win followers for Him through His Son. This was first preached to the Jewish people who were then the 'chosen people*. With the exception of a small community of followers in Jerusalem, these people rejected both Christ and His message. After this rejection, Christianity was preached to the Gentiles and spread to the countries of Asia Minor, North Africa and finally Europe. The major strategy of the propagators of the Gospel message was the preaching of equality of human beings as children of God and fraternal love. By the time Christianity came to the rest of Africa and Tanzania in particular, it had gone through various interpretations and modifications. It had experienced schisms and heresies and the African, who was at the receiving end, became a victim of divisions', sects and sub-sects. The missionaries addressed themselves to individuals and through the individuals to society. Their major aim was not only to convert the individuals but also society. Those individuals who became converted to the new religion accepted not only its ethics but also new religious values that contradicted their primal understanding of God. To answer the question of how they could become Christian yet remain African, some broke away from the European type of Churches to form African Indigenous Churches. Others felt that they were called to 'give light from within' their Churches. These were the revivalists and they are numerous in Africa. This study focuses on the Revival Movement (Uamsho), in the Anglican Church of Tanzania, which emphasizes 'new life'. The Revivalists who brought this particular Uamsho did not aim to form new Churches but to reform the Church, which had ignored some important truths of the Gospel. This study discusses the origins and Theology of this Uamsho in the Tanzanian Anglican Church. The first chapter, which serves as an introduction, includes also the reasons why this is an important study and the methodology used in the research. The second chapter gives background information about the political, religious, social and economic factors that have contributed to the emergence of the Uamsho. The chief aim of chapter three is to explain the emergence and spread of Uamsho. In order to clarify the development of Uamsho, three phases are identified. This order helps to identify the main theological emphasis of wanauamsho (revivalists). The Theological issues raised in the above chapters are then drawn out and discussed in the next two chapters. Chapter four discusses the distinguishing theological characteristics of Uamsho: the meaning of being saved, the processes that lead to being saved and the life of a saved one. Following on from chapter four, chapter five discusses the Uamsho understanding of Salvation. This is then developed to the discussion of the Uamsho Christology, Pneumatology, Theodicy, and Ecclesiology. The purpose of this chapter is to test the authenticity of the Uamsho theology. We finally conclude our discussion by stating that Uamsho emerged to revive the Church that had ignored some truths of the Gospel. This chapter also suggests some recommendations to the Anglican Church in Tanzania that may challenge to be relevant to members. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

My intention in this study was to assess the response of the ‗Anglican Church‘¹ of Tanzania to Ujamaa².Using archives and interviews as sources, I explored the reactions of Anglicans to the struggle for independence, the new regime and Ujamaa. I also explored the response of the political elite to these Anglicans' reactions to the new regime and Ujamaa. Furthermore, I investigated the consequences experienced by the church after the fall of Ujamaa in Tanzania. It emerged that when Tanganyika and Zanzibar had received their independence, the new African state authorities made rigorous changes so that their countries would reflect African identities. These efforts included an increase in the number of Africans in civil services (replacing Europeans and Indians), modification or changes of names of towns and cities, and the introduction of new policies. Named as Africanisation,³ this development had far reaching impacts on the establishment of the two countries. They merged to form the United Republic of Tanzania and then declared Ujamaa the state policy. Ujamaa, which derived its meaning from the Kiswahili word Jamaa (a family member within an extended family whose utu (humanity) became meaningful only through watu (the community)⁴ was the choice because it signified ‗Tanzanian extended family‘— mtu ni watu (I am because we are). President Nyerere urged every individual, institution, the church included, to work for and live up to the Ujamaa goals.⁵ At a conference with religious leaders at Tabora, for example, Nyerere challenged the leaders to review the European inherited ‗traditions‘ of their churches which, according to him, were in conflict with the Ujamaa which the state was trying to promote.⁶ Although there were some reservations,⁷ the Anglican missions which became the state church of the colonial regime after World War I were faced with two crucial challenges. First was a demand for reorientation of their loyalty from the colonial government to the new state authority and the goals of Ujamaa. The discussion in chapters two, three, four and five of this study focused on this demand. Second was the whole question of whether Ujamaa was compatible with the Anglicanism they were propagating. This question was fully discussed in chapter six of this study. This study showed that changes, especially the ones which touched spiritual aspects of the people, were not easily received and that was what had brought the challenges which the church experienced. This was clearly analysed in chapter seven and the concluding chapter. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

This study is a reflection on polygamous marriage and its challenge to the Anglican Church of Tanzania- Diocese of Mara (ACT-DM). The study calls for the contextualization of the Gospel of Christ if the church is serious with the propagation of the Gospel to the Mara people. The term contextualization refers to a total process designed to translate into concrete reality the indigenisation as well as the adoption of the church to African indigenous thought and culture. The research was set on the problem statement, "Is there any theological justification for the Anglican Church's condemnation of polygamous marriage?" The study was set on the premise that even though there is a need for the Church to show love to every one- including the polygamists, there is need to unveil the controversy that the ACT-DM has grappled with concerning the place of the polygamist in the Church. Should they continue to be discriminated against in terms of being denied the sacraments of Baptism and the Holy Eucharist? Should they be allowed to lead the Anglican Church of Mara Diocese? What is the way forward? In arriving at the research findings, the study employed two methods. One was to collect oral accounts on the practice of polygamy in the Mara societies and the Church. The second one was collecting the written information as found in church minutes, reports, letters, books, articles and periodicals. The research revealed that even though polygamy is a dying institution, in Mara, people are just abandoning it slowly without proper teachings. That shows that there is a danger of its resurrection if the Church doesn't engage in a teaching ministry on this issue so as to contain it. The other findings of the research are that, even if it is an African cultural practice, it is already overtaken by time and cannot be an effective substitute to barrenness or childlessness as was the case in the traditional African societies because there are other better remedies such as child adoption. The research findings also showed that the Church, despite having a theological justification for condemning it, has a responsibility, as a steward of God's creation to offer pastoral roles to the polygamists, their wives and their innocent children who are disciplined by the Church " because of somebody else's sins." The study consists of five chapters and conclusion. The first chapter gives an introduction by way of showing the major motivation for the study, which sets the tone of the whole work. The second chapter deals with the background information of the study of Christianity in Mara region of Tanzania. It also gives us a brief historical background of Christianity in Tanzania. The third chapter discusses the question on the Gospel and Culture thereby giving different schools of thought on the relationship of these two entities. The fourth chapter is about the practice of polygamy in the Anglican Church of Tanzania- Diocese of Mara, and its pastoral approach to the practice of polygamy which makes the chapter to be historically based on the oral as well as the written sources on the practice of polygamy. Chapter five is the critical analysis of polygamy which comprises of social and theological critiques of the various positions that are advanced for its continuation or suggestions as to why it should be abolished. The concluding chapter makes some recommendations and then draws the conclusion of the whole study. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

Tanzania is one of the poorest countries in Sub-Saharan Africa. Since independence Tanzania has implemented different development policies, but the gap between the rich and the poor has increased despite the government's and NGOs' efforts of development programmes for poverty reduction being implemented. This research has analysed the approach of the Anglican Church to development programmes for poverty reduction in the Diocese of Morogoro. It has defined poverty as a lack access to resources, together with a lack of power, dignity and vocation. Because of this challenge of poverty, the Church has been involved in community development programmes for poverty reduction. These programmes have sought to empower the poor, offering dignity and enabling them to realise their God-given vocations in their communities. The aim of these programmes is to improve the living standard of poor people and to raise their social and economic welfare regardless of their religious beliefs. The research has identified the two main weaknesses in these church programmes as (1) a lack of a theoretical vision, and (2) a lack of strategic vision. Because of the first weakness it has consolidated a theoretical vision for development programmes focusing on theology of development, the definition of development and community development, and Asset Based Community Development as an approach to community development in connection with Ujamaa, and particularly Kujitegemea. In tackling the second weakness it has consolidated a strategic vision for the diocese making use of such as PRA/PLA, ADPs to take forward the theoretical vision for development programmes in the diocese of Morogoro. The thesis concludes by recommending that the relevant diocesan leaders engage with this research and proposals, so as to provide a way forward. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

One of the consequences of the ethnic hatred between Hutu and Tutsi in Burundi is that around 10% of Burundians were forced to flee to Tanzania for their safety. Three decades after the creation of Ulyankulu Settlement through the joint efforts of the Tanzanian government, the United Nations High Commission for Refugees (UNHCR), and the Tanganyika Christian Refugee Service (TCRS) it is assumed that these refugees are fully assimilated and feel at home. However, this dissertation argues that they do not feel at home and consequently long to return to their homeland. This study is an attempt to understand the experience of refugees in Ulyankulu Settlement and the contribution of this experience towards their craving for their homeland. It also explores the role played by Anglican Church in shaping these refugees' experience. Finally the study proposes ways of improving the church's ministry among these refugees. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

One of the consequences of the ethnic hatred between Hutu and Tutsi in Burundi is that around 10% of Burundians were forced to flee to Tanzania for their safety. Three decades after the creation of Ulyankulu Settlement through the joint efforts of the Tanzanian government, the United Nations High Commission for Refugees (UNHCR), and the Tanganyika Christian Refugee Service (TCRS) it is assumed that these refugees are fully assimilated and feel at home. However, this dissertation argues that they do not feel at home and consequently long to return to their homeland. This study is an attempt to understand the experience of refugees in Ulyankulu Settlement and the contribution of this experience towards their craving for their homeland. It also explores the role played by Anglican Church in shaping these refugees' experience. Finally the study proposes ways of improving the church's ministry among these refugees. / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)