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
iii
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.
12
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
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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
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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
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Source: Letter from the MCT-SP Chairperson to the researcher dated 26.05.2003
61