KANISA KATOLIKI TANGA
Historia

SEHEMU YA PILI: 1948 - 1958
PREFEKTURE YA TANGA:
WAROSMINI MIAKA YA AWALI

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    • PART TWO: 1948 - 1958
      TANGA PREFECTURE:
      THE EARLY YEARS OF THE ROSMINIANS

      a). From Kilimanjaro to Tanga
      As shown above, in 1948 bishop Joseph Byrne C.S.Sp. of the Vicariate of Kilimanjaro asked for help from the organization of the Propagation of the Faith in the Vatican to increase the servants of the Gospel. The request was accepted and three missionary organizations were sent to work in his Vicariate. These organizations arrived in 1948 and one of those organizations was the Rosmin. Once these Rosmin monks arrived in Kilimanjaro, the bishop sent them to work in the country of Tanga. These monks were ten priests and they are: Jim Connolly, I.C., Ted Cronin, I.C., Walter Dick, I.C., Michael Egan, I.C., Benedict Forsyth, I.C., Francis Kennedy, I.C. Daniel McCaul, I.C., James Murphy, I.C., Arthur Rafferty, I.C. and Edmund Spillane, I.C. With these priests there were three brothers and they are: Ned Oman, I. C., Jim Marriot, I.C, and Maurice Reen, I.C. who was later ordained a priest.

      b). Tanga became Prefecture:
      On April 18, 1950, the Organization for the Propagation of the Faith in the Vatican announced the creation of the Prefecture of Tanga which was carved out of the Vicariate of Kilimanjaro. Following the coup, Reverend Father Eugen Arthurs, I.C. was announced as the Prefect of the new Prefecture on June 9, 1950. The area of the Tanga Prefecture went parallel to the geographical boundaries of the Tanga government region. As the prefect of this region, Reverend Father Eugen Arthurs had full authority to lead this Prefecture like a bishop without being a bishop. He and his fellow missionaries were responsible for nurturing this Prefecture in its journey to become a full province later. With his ten priests, three nuns, and missionary sisters of the Precious Blood, Father Eugene Arthurs continued his pastoral work in the country of Tanga. These missionaries faced many obstacles in their pastoral work.

      c). Obstacles to Evangelism
      i). Islam, Arabism, and Local Traditions:
      Their main task was to plant Christianity in the soil that had deep roots in Islam, traditions and customs of the Middle East and also local traditions. In other parts of Tanga, these missionaries faced many obstacles. Despite the difficulty of the pastoral environment, these missionaries continued their pastoral work without limit.
      ii). Lack of infrastructure:
      Another obstacle to the pastoral work of these missionaries in Tanga during this period was the difficulty of communication. Communication methods were very poor. Many places had no roads and even those places that had roads, the roads were very poor. This situation made the missionaries walk on foot or use horses or donkeys to reach the villages or Christian communities in the countryside. Sometimes the missionaries went to distant places to deliver the Sacrament to the sick. Another time, because of the distance from the parish to the sick Christian, they arrived at the patient's house and found that the patient had already died and was even buried. So in that situation they ended up blessing the grave.
      iii). Foreign language and customs of the natives:
      Another challenge for these missionaries was that of language. During this period of evangelization, people in Tanganyika were living in tribal and not national communities. Each tribe was living in its own geographical area and was living its own traditions and speaking its own language. The language of one tribe was completely different from the language of the neighboring tribe. So the early missionaries had to learn the language and traditions of these tribes to be able to do a better job of evangelizing. In Tanga region there were more than eight tribes. These tribes are: the Digo of the Tanga coast, the Bondei of the Muheza country, the Sambaa who lived in the Usambara mountains, and the Zigua who lived in the areas of Korogwe and Handeni. Also in parts of western Usambara there were Pare and Mbugu tribes. In many areas of sisal and tea plantations there were many tribes from the southern and western parts of the country who also maintained their language and traditions. These groups were from the Rundi, the Waha, the Rwandan, the Ngoni, the Makonde, the Hehe, the Bena and many others. The early missionaries had to learn the traditions and customs of these tribes and also learn their languages. For the missionaries who worked in the country of Tanga, they were helped a little due to the expansion of the Kiswahili language in these areas. Thus in many places they were able to use the Swahili language for young people as this language was slowly growing. Along with learning the traditions and customs of these tribes, these missionaries had to learn the traditions, customs, and religions of the Middle East because the impact of these traditions and religions was great for the patriots of this environment in the Tanga region.
      iv). Shortage of Money and Shortage of Priests: These early missionaries faced the problem of shortage of workers in a large evangelizing area in the entire Tanga region. Likewise, their financial sources for building pastoral infrastructure in the state were very few. Donations from citizens were very small. To a large extent, these missionaries had to rely on funding from their European brothers who also did not have many resources. Lack of money and shortage of Gospel servants slowed down the speed of building pastoral structures.

      d). End of Tanga Prefecture period:
      When the Christian missionaries arrived in Tanga in 1948, they received four parishes from the priests of the Holy Spirit Organization. The parishes were Tanga, Mlingano, Korogwe, and Gare. Until the end of the Tanga Prefecture period there was an increase in several parishes. The parishes that increased were those of Lushoto and Kwediboma in 1950, Mazinde-Ngua Parish in 1951, Potwe and Rangwi in 1953. This increase in parishes was possible only after the early Rosminian founders were able to get an increase of other missionaries from Europe .

      IMPORTANT EVENTS 1893-1958
      This period witnessed the birth of various Parishes, the increase of Christians and the growth of monastic and priestly vocations. Missionaries who arrived in Tanga tried to establish evangelization centers. Those centers later became parishes. Those parishes were the ones that gave the shape to be able to establish Tanga Diocese.
      1893 Church of St. Anthony of Padua Chumbageni-Tanga.
      1897 Church of the Assumption of the Virgin Mary and Saint Gerald -Gare
      1902 Church of the Virgin Mary Queen of Heaven - Mlingano
      1937 Church of the Virgin Mary Victor -Kilole
      1950 Church of the Holy Eucharist – Lushoto
      1950 Holy Family Church- Kwediboma
      1951 Church of Mary Mother of Suffering -Mazinde Ngua
      1953 Church of Our Lord Jesus Christ the King -Potwe
      1953 Church of the Sacred Heart of Jesus -Rangwi

    • a). Toka Kilimanjaro hadi Tanga
    Kama inavyoonyesha hapo juu, katika mwaka 1948 baba askofu Joseph Byrne C.S.Sp. wa Vikariate ya Kilimanjaro aliomba msaada toka shirika la Enezo la Imani kule Vatikani kuongezewa watumishi wa Injili. Ombi hilo lilikubaliwa na hivi mashirika matatu ya wamisionari yalitumwa kufanya kazi katika Vikariate yake. Mashirika haya yaliwasili mwaka wa 1948 na moja la mashirika hayo lilikuwa ni la Kirosmini. Mara baada ya watawa hawa wa Kirosmini kuwasili Kilimanjaro, baba askofu Michael Egan, I.C., Benedict Forsyth, I.C., Francis Kennedy, I.C. Daniel McCaul, I.C., James Murphy, I.C., Arthur Rafferty, I. C. and Edmund Spillane, I.C. Pamoja na mapadre hawa kulikuwa mabruda watatu nao ni: Ned Oman, I. C., Jim Marriot, I.C, na Maurice Reen, I.C. ambaye baadaye alipadirishwa kuwa padre.


    b). Tanga Yawa Prefekture:
    Hapo Aprili 18, 1950, Shirika la Enezo la Imani kule Vatikani lilitangaza kuundwa kwa Prefekture ya Tanga iliyomegwa toka katika eneo la Vikariate ya Kilimanjaro. Kufuatia mmego huo, mheshimiwa padre Eugen Arthurs, I. C. alitangazwa kuwa Prifekti wa Prefekture hiyo mpya siku ya Juni 9, 1950. Eneo la Prefekture ya Tanga lilienda sambamba na mipaka ya kijiografia ya mkoa wa Tanga wa kiserikali. Kama prifekti wa eneo hili, mheshimiwa padre Eugen Arthurs alikuwa na madaraka kamili ya kuiongoza Prefekture hii kama vile askofu pasi kuwa askofu. Yeye na wamisionari wenzake walikuwa na jukumu la kuilea Prefekture hii katika safari yake ya kuwa jimbo kamili hapo baadaye. Akiwa na mapadre wake kumi, mabruda watatu, na masista wamisionari wa shirika la Damu Azizi, padre Eugene Arthurs aliendeleza kazi ya kichungaji katika nchi ya Tanga. Wamisionari hawa walikumbana na vikwazo vingi katika kazi yao ya uinjilishaji.

     

    c). Vikwazo vya Uinjilishaji


    i). Uisilamu, Uarabu, na Mila za Wenyeji: Kazi yao kubwa ilikuwa kuupanda Ukristu katika udongo ambao ulikuwa una mizizi mirefu ya Uisilamu, mila na desturi za Mashariki ya Kati na pia mila za wenyeji. Katika sehemu nyingine za nchi ya Tanga, wamisionari hawa walikumbana na vikwazo vingi. Pamoja na ugumu huu wa mazingira ya kichungaji, wamisionari hawa waliendelea na kazi ya kichungaji bila kikomo.
    ii). Uduni wa miundombinu: Kikwazo kingine cha kazi ya uinjilishaji wa wamisionari hawa katika nchi ya Tanga katika kipindi hiki ilikuwa ni ugumu wa mawasiliano. Miundo mbinu ya mawasiliano ilikuwa duni mno. Sehemu nyingi hazikuwa na barabara na hata sehemu zile zilizokuwa na barabara, barabara hizo zilikuwa duni mno. Hali hii iliwafanya wamisionari kutembea kwa miguu au kutumia farasi au punda kuweza kuvifikia vigango au jumuia za Wakristu sehemu za mashambani. Mara nyingine wamisionari walikwenda sehemu za mbali kupeleka Sakramenti kwa wagonjwa. Mara nyingine kwa sababu ya umbali toka parokiani hadi kwa Mkristu mgonjwa, basi walifika kwenye nyumba ya mgonjwa na kukuta mgonjwa amekwishafariki na hata kuzikwa. Basi katika hali hiyo waliishia kubariki kaburi.
    iii). Lugha na mila ngeni za wenyeji: Changamoto jingine kwa wamisionari hawa lilikuwa ni lile la lugha. Katika kipindi hiki cha uinjilishaji, watu katika Tanganyika walikuwa wakiishi katika jumuia za kikabila na sio za kitaifa. Kila kabila lilikuwa likiishi katika eneo lake la kijiografia na lilikuwa likiishi mila zake na kuzungumza lugha yao. Lugha ya kabila moja ilikuwa tofauti kabisa na lugha ya kabila la jirani. Hivi wamisionari wa mwanzo walipaswa kujifunza lugha na mila za makabila haya ili kuweza kufanya kazi bora ya kuinjilisha. Katika mkoa wa Tanga kulikuwa na zaidi ya makabila nane. Makabila hayo ni: Wadigo wa mwambao wa Tanga, Wabondei wa nchi ya Muheza, Wasambaa walioishi katika milima ya Usambara, na Wazigua walioishi maeneo ya Korogwe na Handeni. Pia katika sehemu za Usambara magharibi kulikuwa na makabila ya Kipare na Kimbugu. Ndani ya maeneo mengi ya mashamba ya mkonge na chai kulikuwa na makabila mengi ya kutoka bara za kusini mwa nchi na magharibi ya nchi ambao pia walidumisha lugha na mila zao. Makundi haya yalikuwa ni ya Warundi, Waha, Wanyarwanda, Wangoni, Wamakonde, Wahehe, Wabena na wengineo wengi. Wamisionari wa mwanzo walipaswa kujifunza mila na desturi za makabila haya na pia kujifunza lugha zao. Kwa wamisionari waliofanya kazi katika nchi ya Tanga walisaidika kidogo kutokana na mpanuko wa lugha ya Kiswahili katika maeneo haya. Hivi katika sehemu nyingi waliweza kutumia lugha ya Kiswahili kwa watu wa umri mdogo kwani polepole lugha hii ilikuwa inakua. Pamoja na kujifunza mila na desturi hizi za makabila haya, wamisionari hawa iliwabidi kujifunza mila, desturi, na dini za Mashariki ya kati kwani athari ya mila na dini hii ilikuwa kubwa kwa wazalendo wa mazingira haya ya mkoa wa Tanga.
    iv). Uhaba wa Fedha na Uhaba wa Mapadre: Wamisionari hawa wa mwanzo walikumbana na tatizo la uhaba wa watenda kazi katika eneo kubwa la kuinjilisha katika mkoa mzima wa Tanga. Kadhalika vyanzo vyao vya fedha kwa ajili ya kujenga miundombinu ya kichungaji jimboni ilikuwa ni michache mno. Sadaka toka kwa wananchi zilikuwa ndogo mno. Kwa kiasi kikubwa wamisionari hawa walipaswa kutegemea ufadhili toka kwa ndugu zao wa ulaya ambao nao hawakuwa na rasilimali nyingi. Uhaba wa fedha na uhaba wa watumishi wa Injili ulipunguza kasi ya kujenga miundo mbinu ya uchungaji haraka.
    d). Mwisho wa kipindi cha Prefekture ya Tanga:
    Wakati wamisionari wa Kirosmini walipofika Tanga mwaka 1948 walipokea parokia nne toka wa mapadre wa Shirika la Roho Mtakatifu. Parokia hizo zilikuwa ni Tanga, Mlingano, Korogwe, na Gare. Hadi mwisho wa kipindi cha Prefekture ya Tanga kulikuwa na ongezeko la parokia kadhaa. Parokia zilizoongezeka zilikuwa zile za Lushoto na Kwediboma katika mwaka wa 1950, Parokia ya Mazinde-Ngua katika mwaka 1951, Potwe na Rangwi katika mwaka wa 1953. Ongezeko hili la parokia liliwezekana tu baada ya waasisi Warosmini wa mwanzo walipoweza kupata ongezeko la wamisionari wengine toka Ulaya.

     

    MATUKIO MUHIMU 1893-1958

    Kipindi hiki kilishuhudiwa kuzaliwa Parokia mbalimbali, kuongezeka kwa Wakristu na kukua kwa miito ya Kitawa na Upadre. Wamisionari waliofika Tanga walijitahidi kuanzisha vituo vya uinjilishaji. Vituo hivyo baadaye vikawa Parokia. Parokia hizo ndizo zilizotoa sura ya kuweza kuanzishwa kwa Jimbo la Tanga.

    1893 Kanisa la Mtakatifu Anton wa Padua Chumbageni-Tanga.

    1897 Kanisa la Bikira Maria Mpalizwa Mbinguni na Mtakatifu Gerald -Gare

    1902 Kanisa la Bikira Maria Malkia wa Mbingu Mlingano

    1937 Kanisa la Bikira Maria Mshindi-Kilole

    1950 Kanisa la Ekaristi Takatifu Lushoto

    1950 Kanisa la Familia Takatifu- Kwediboma

    1951 Kanisa la Maria Mama wa Mateso-Mazinde Ngua

    1953 Kanisa la Bwana Wetu Yesu Kristu Mfalme-Potwe

    1953 Kanisa la Moyo Mtakatifu wa Yesu Rangwi

     

     

    1. SEHEMU YA KWANZA: KARNE YA 16 - 1947
    MBEGU ZA MWANZO ZA UKATOLIKI TANGA,

    3. SEHEMU YA TATU: 1959 - 1969

    TANGA YAWA JIMBO: ASKOFU EUGENE ARTHURS, I.C.

    4. SEHEMU YA NNE: 1970 - HADI LEO

    UONGIZI WA WENYEJI: MAASKOFU KOMBA, MKUDE, BANZI, KIANGIO

     
    St. Anthony Old church
    Fr. Edmund Spillan

    Fathers' House St. Anthony

    St. Anthon Cathedral church

    Diocesan Offices