The religious Superiors of the congregations working in Tanzania agreed early on with the Salvatorian Mission Superior, Fr. Andrew Urbański, SDS, that there was need for an Institution of Higher Education for their Religious members--especially for those who felt a calling to the presbyteral ministry. To the great satisfaction of all concerned, preparations for such an institution began at Kola, in the town of Morogoro in Tanzania. Discussions concerning this project were initiated at the annual meeting of the Religious Superiors Association in Tanzania (RSAT) in 1988. Some time later it was clear that there was a need to have both a Philosophical and a Theological Department at the proposed institution.

On December 11, 1990, the Mission Chapter of the Salvatorian Mission in Tanzania agreed to work towards the organization of the Salvatorian Major Seminary in both philosophy and theology. It was decided that the Seminary’s patron would be the Founder of the Salvatorians, Fr. Francis Mary of the Cross Jordan. Permission was obtained by the Salvatorians in Tanzania to sponsor the project. The Rt. Rev. Bishop Adrian Mkoba, Ordinary of the Morogoro Diocese (on February 22, 1988), and the Rt. Reverend Archbishop Anthony Mayala, then Chairman of the Tanzania Episcopal Conference (in his letter of March 2 of that year) on behalf of the Conference, gave the respective nihil obstat and their blessings. On September 2, 1990, the Holy Father, Pope John Paul II, blessed the cornerstone of this Seminary at his meeting with the clergy and religious, during his pastoral visit in St. Peter’s Church, Dar es Salaam.

The new Mission Superior of the Salvatorians in Tanzania, Rev. Fr. Zdzisław Tracz, SDS, became responsible for implementing the plan. He contacted the Swiss architect, Prof. Herbert Kramel of the University of Zurich in Switzerland, for the design of the buildings. With the Italo-Tanzanian Construction Firm, Coastal Steel, he arranged for the construction to begin in 1991 at Morogoro-Kola.

Progress on the building of the Seminary advanced to a point where, by mid-1993, facilities became available for the opening of classes on August 16, for the first of the three-year philosophy program. The initial staff of six lecturers consisted of members from the Holy Ghost Missionaries, the Consolata Fathers, the Salvatorians, and one lay professor, who came midway into the second year and is a Companion of the Missionaries of the Precious Blood. These instructors hailed from Tanzania, Mozambique, Holland, Poland and the United States of America. The original twenty-five students represented five religious orders.

In the second year, another twenty-one students came to start their studies in philosophy. Future projections indicated that each year there would be about twenty to twenty-five newcomers for the three-year philosophy program.

By 1995, the student enrolment had increased to eighty, representing nine religious congregations. The Salvatorian Major Seminary also accepted members of Religious Orders beginning their first year of Theology.

In the same year the Salvatorian Major Seminary had received official affiliation with the Philosophy Faculty of the Pontifical Urbaniana University of Rome. Official recognition of this status was given on July 6, (Decree #932/95/2), and this made the school year special for all concerned.

By 1998, the number of students had increased to one hundred and seventy, representing fifteen religious congregations. The academic staff had grown to twenty-four members, from twelve Religious Congregations, and three lay teachers.

On January 26, 1999 the next step had been achieved. With the decree # 164/99 the Salvatorian Major Seminary has been affiliated with the Theology Faculty of the same University.

At the same time, the authority of the Seminary together with the Generalate of the Society of the Divine Saviour addressed a request to the proper Ecclesiastical Authorities to change the name of the institution from the Salvatorian Major Seminary to the Salvatorian Institute of Philosophy and Theology. The Congregations of Evangelization and Christian Education together with the Pontifical University Urbaniana approved this change on April 21^st 1999.

During the academic year 1999/2000 was introduced the DIPLOMA COURSE IN THEOLOGICAL STUDIES for Religious sisters, brothers and lay people. This course provides an introductory programme of philosophy, which extends through two semesters (one academic year) and theology programme, which extends through three years (six academic semesters).

At the close of the academic year 2003/2004, there were 176 students of Philosophy, 102.of Theology and 9 of the Diploma Course in Theological Studies. There were 240 clerics or candidates for priesthood, 4 Religious brothers, 9 religious sisters, and 33 lay students.

Besides the three-year program of Philosophy, four-year program of Theology, and four-year program of the Diploma Course in Theological Studies the following programs are offered as well:

·        Annual Catechetical Course (one month in November during three successive years) for those catechetical and pastoral agents who are from other distant regions of Tanzania,

·        Weekly Saturday Catechetical Course (two years) for those who are living in close proximity to Morogoro,

·        Annual Updating Course for priests from all over Tanzania (two weeks in September during three successive years).

The first rector of the Salvatorian Major Seminary/Salvatorian Institute of Philosophy and Theology was Fr. David Brusky (1993-1996), the second one, Fr. Stanislaw Golus, SDS, 1996 - 1999. The present rector is Fr. Julian Bednarz, SDS (since 8 September 1999).

Our Institution, seeking to respond positively to the Pope’s exhortation, accepts that it has a prominent role to play in the proclamation of the salvific Word of God, to be a sign of the growth of the Church in Tanzania. Already the Institute, through its present academic research, integrates the truths and experiences of faith in service to the Church. This Institute is prepared to immerse itself in the life of the local church in various ways: by providing trained personnel, by studying important theological and social questions for the benefit of the Church, by developing an African theology, by promoting the work of inculturation especially in liturgical celebration, by publishing books and by publicizing Catholic truth and by contributing to a scientific study of culture. The Institute seeks practically to show that the Christian faith can shed helpful light on African society and seeks to make of itself a Catholic cultural center, and thus to offer to the Church the possibility of presence and action in the field of cultural change (Ecclesia in Africa, 103).

The Institute sees the need for its students to be trained, motivated, and empowered for evangelization, each according to his ...specific role within the Church ...Missionary training has to have a special place... as central to the Christian life. Thus ...they will be able to advance the common good and prepare the way for the Gospel (Ecclesia in Africa, 75). The students are to see themselves as a part of the Church which is the Family of God and that their consecrated life has the particular function not only of indicating to all the call to holiness but also of witnessing to fraternal life in community. The Institute’s strong feeling is that it is necessary to foster religious vocations to the contemplative and active life not neglecting an integral human formation, as well as one which is solid in its spiritual and doctrinal, apostolic and missionary, biblical and theological dimensions (Ecclesia in Africa, 94).

The Salvatorian Institute of Philosophy and Theology follows the directives of Vatican II and the common ecclesiastical norms in the training of its students. It is happy to observe that, as indicated above, it is closely in tune with the Holy Father's observations in his post Synodal Apostolic Exhortation, Ecclesia in Africa.

PATRON OF THE INSTITUTE

Father Francis Mary of the Cross JORDAN

1848 - 1918

At first it was not the intention of Fr. Jordan to found a religious order or society. He wanted to reverse the effects of the Kulturkampf and this meant something really quite radical and wide-ranging: it would mean literally the whole Church. It was his aim to give Christ back to the ordinary people. He was seized with an extraordinary missionary enthusiasm. It was an all-consuming passion. His love for God and the people of God overwhelmed him and he wanted to set to work immediately and do whatever he could to realize his ambitions at any cost. He found himself confronted by the words of Johnís Gospel: Now this is the eternal life: to know you the only true God and Jesus Christ whom you have sent. (John 17:3)

The Iron Chancellor Bismarck tried to bring the Church into complete submission to the State. Father Jordan was very much affected by this struggle. Apart from these conflicts, Jordan saw the need of religious instruction for all people, not only in Germany, but also throughout the world. To stress this, the first entry of his spiritual diary states: With all your strength and effort insist upon a good Christian education of youth wherever, among any people, this is possible, even if you have to give your last drop of blood for this to the glory of God. Father Jordan decided to start a Society that would have great zeal for instruction. The State did not permit religious (instruction) freedom. In the testimony of Father Pancracius Pfeiffer, the immediate successor to the Founder, we read: ...the basic tenor of our activity is religious enlightenment. Religious instruction, the announcing and teaching of the Catholic Doctrine on faith and morals is one of our principal tasks and the starting point of all activity... Through religious instruction, the Society has to DEFEND, to PROPAGATE and to SPREAD the kingdom of God. So, the Apostolic Teaching Society had taken for its object, to help, in the spirit of the apostles, in the spreading, defending, and strengthening of the Catholic Faith in all countries of the world. The special aim should be to popularize the theological truths and make them accessible to people.

The fact that Jordan placed such stress on teaching and preaching, or religious instruction and youth catechesis, we can presume that he knew some principles of pedagogy such as you cannot teach English to John without knowing John. Teaching requires, throughout the world, some methods. There is no teaching without a method. So, Father Jordan had his own method, which is Inculturation. He was one of the pioneers of this method. We can find it in his writings and in the Salvatorian Charism since the beginning of the Society. In effect, Jordan reminded himself: Adapt yourself to the sensitivity of the persons to whom you relate. (SDI 15.1) Jordan understood that a true teacher must adapt his teaching to the circumstances, to the environment, to the culture, to the customs, and to the values of the people to whom this teaching is given. Father Jordan was a prophet of inculturation, a messenger of incorporation. From the outset he talked about this to his sons and daughters. He saw the necessity to enter into the world of people in order to deliver the message in each particular culture in such a way that the experience becomes a principle that animates correctly and unifies the culture, transforming it and remaking it so as to bring about a new creation. Jordan quotes Faber in order to stress the necessity of inculturation, calling for: Adaptation to the circumstances of the world (SDI. 104.5). In fact, we must recognize in him the great talents of a good teacher who knows and respects everyone's culture. In his apostolate, he avoided the principle of Tabula Rasa. All people under the sun have their own cultural wealth, which should be respected. Father Jordan understood all of this. We are what we are, that means we are Salvatorians because of Father Jordan. Therefore, we must imitate his example and walk in his footsteps. Be humble to listen to him, to learn from his school, where the main subject is inculturation and Jordan himself the expert teacher. After being formed by him, listen to his voice: Go, therefore, teach all nations. But he carried on by saying: Adaptation to the circumstances of the world.