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.

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.

This study falls within the area of the Bible in African Christianity, particularly ordinary readers' appropriation of and interpretation of the Bible. It seeks to explore, firstly, the processes of the encounter between the Bible and the indigenous people of Tanzania, specifically the Gogo in central region. Secondly, this thesis seeks to identify some interpretative resources and emerging interpretative practices that have continued into the present of ordinary readers of the Bible. This exploration is done by tracing the mission activities of the Church Missionary Society (CMS) in Tanzania, which began in 1844. The work of the Universities Mission to Central Africa (UMCA) is also examined, particularly the role it has played in making the Book "open" to the indigenous, through translation. Although there is continuity between past and present readings, this thesis demonstrates that ordinary readings are not static, they are dynamic; and over the years neo-indigenous interpretative moves have emerged which are a combination of both missionary and indigenous interpretative resources and methods. This reality is evident in the contemporary phenomenon of women and youths' songs in central Tanzania. These songs are creative interpretations of the Bible from an ordinary readers' perspective. There is a challenge to trained readers of the Bible to realise that biblical interpretation is not the preserve of the "professionals"; ordinary readers in the parishes, in cities, towns and villages, do interpret the Bible as well. To be relevant to the Tanzanian context, academic interpreters have to consciously take into account the resources and strategies of ordinary readers, which are demonstrated in their vernacular languages, oral narratives, religious experience, songs, proverbs and wise sayings. This will mean deeply understanding the local languages, Cigogo and others, listening to ordinary interpretations of the Bible, listening to the music and tunes of ordinary readers, as well as reading the vernacular Bible. Lastly, this study offers some suggestions for further research which, I hope, will bring refr study falls within the area of the Bible in African Christianity, particularly ordinary readers' appropriation of and interpretation of the Bible. It seeks to explore, firstly, the processes of the encounter between the Bible and the indigenous people of Tanzania, specifically the Gogo in central region. Secondly, this thesis seeks to identify some interpretative resources and emerging interpretative practices that have continued into the present of ordinary readers of the Bible. This exploration is done by tracing the mission activities of the Church Missionary Society (CMS) in Tanzania, which began in 1844. The work of the Universities Mission to Central Africa (UMCA) is also examined, particularly the role it has played in making the Book "open" to the indigenous, through translation. Although there is continuity between past and present readings, this thesis demonstrates that ordinary readings are not static, they are dynamic; and over the years neo-indigenous interpretative moves have emerged which are a combination of both missionary and indigenous interpretative resources and methods. This reality is evident in the contemporary phenomenon of women and youths' songs in central Tanzania. These songs are creative interpretations of the Bible from an ordinary readers' perspective. There is a challenge to trained readers of the Bible to realise that biblical interpretation is not the preserve of the "professionals"; ordinary readers in the parishes, in cities, towns and villages, do interpret the Bible as well. To be relevant to the Tanzanian context, academic interpreters have to consciously take into account the resources and strategies of ordinary readers, which are demonstrated in their vernacular languages, oral narratives, religious experience, songs, proverbs and wise sayings. This will mean deeply understanding the local languages, Cigogo and others, listening to ordinary interpretations of the Bible, listening to the music and tunes of ordinary readers, as well as reading the vernacular Bible. Lastly, this study offers some suggestions for further research which, I hope, will bring refreshment and renewal to Tanzanian African biblical and theological scholarship. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.