How can I sum up what I learned from our Tanzanian hosts? What they offered us was as important as any of the assistance that we offered them. They gave us a vision of a lively, enthusiastic, and evangelical church.
We often asked ourselves why the Tanzanian Lutheran church is experiencing such phenomenal growth, while our ELCA (following European patterns) has declined to the point of being significantly outnumbered by Tanzanian Lutherans. The best answer that I can provide is that the youthful Tanzanian church exhibits many of the characteristics of the fledgling Christian movement that spread rapidly through the ancient Roman Empire. These New Testament characteristics included: 1) unapologetic proclamation of the gospel of new life in a risen Lord Jesus Christ; 2) the reorientation of community around love, service, and witness; and 3) the commitment of teachers and evangelists to the entire lives of their followers. The early Christians spread by actively showing the love of God in their lives and interactions with others. (This reality overrides the many attempts at sociological or cultural explanations for the spread of the ancient church.)
In Tanzania, the same New Testament patterns prevail. Resilient Christian communities are emerging and asserting themselves in ways that make their faith, love, and service appealing to their neighbors. In addition, Tanzanian Lutherans provide for the future of their communities and their society in many ways that American Lutherans also once did: founding church-related schools, offering medical treatment in church-related hospItals and clinics, and responding to family issues with orphanages and other forms of aid. So, if early Christianity spread through the force of love and the example of service — both within the church and toward the neighbor — so has the church in Tanzania. This is not to say that the Tanzanian church is any freer of issues than were the early Christians (a most contentious lot, as the New Testament epistles suggest), but what we observed was nevertheless the intense commitment of Tanzanian Christians to the gospel.
Perhaps we need to consider ways in which African Christianity could serve as a model for the revitalization of American churches. I suppose that is a stretch, but then so was the idea that the early, persecuted Christian communities that developed throughout the Roman Empire might change the world.
I was so glad that we had two teens in our group, and I hope that many American teenagers will have the opportunity to experience African Christianity in all its power and authenticity. But be forewarned: engaging with Tanzanian Christians will change your life and challenge your perspectives. Truly, we can all look up to African Christians. They have their economic and political struggles, to be sure; but they can also teach us a great deal. We need to stop thinking of them as only poor and wanting, for they often possess a spiritual richness that we are in danger of losing.
Finally, thanks to Ken and Birdie Olson and to Bega Kwa Bega for making this opportunity available to our mission group.


