Despite empathy poured after Father Charles Kitima was brutally attacked at the Catholic Church premises, many of his CCM sympathizers have been uttering inciting remarks that may have incited this politically associated assault.
This discourse reviews Father Charles Kitima’s clamour for the end of electoral injustices in Tanzania and how that posturing has earned him enemies within the CCM top ranks.
Father Charles Kitima: Political Attack Amid Tanzania’s Pre-Election Tensions.
The violent attack on Father Charles Kitima, a prominent Tanzanian Catholic priest and government critic, has drawn widespread condemnation and raised concerns about escalating political repression ahead of Tanzania’s October 2025 general elections. Below is a detailed analysis of the incident and its broader implications:
Key Details of the Attack.
- Incident Overview.
On April 30, 2025, Father Kitima was ambushed by two assailants in a canteen restroom near his residence in Dar es Salaam. He suffered a severe head injury from a blunt object and was hospitalized in stable condition. His clinical situation is deemed critical but stable, and he has been able to communicate with his close friends and relatives. His head was bandaged following the assault. He lost a lot of blood.
Police detained one suspect, Rauli Mahabi (alias Haraja), but investigations into the motive and other perpetrators are ongoing.
- Context of the Attack.
The assault occurred amid heightened political tensions, with Kitima being a vocal advocate for electoral reforms and critic of government crackdowns on opposition figures, including Chadema leader Tundu Lissu, who faces treason charges.
Days earlier, Kitima had condemned alleged electoral malpractices, declaring: “…stealing citizens’ votes […] is the work of the devil”.
These are his exact words:
“….. kutokana na hiyo khali ambayo imekuwa ni ya kuvuruga uchaguzi, tangu 2019 hadi hivi sasa, viongozi wa dini wameona wakemee hayo maovu, halafu waitake serikali siyo kuiomba waitake na wala siyo kuishauri.
Kwa sababu sheria ziko wazi zile zilizowekwa ziheshimiwe. Kuwe na utawala wa sheria na watu waheshimiwe kwa sababu ya raia ndipo anapoweka kura yake ndiyo nguvu yake ya kuitawala nchi na utawala wa nchi yake.
Sisi kazi yetu kama kanisa ni kukemea uovu, kuiba kura za wananchi, kupeleka kura zisizo za halali au feki. Kumtangaza mtu ambaye hajapata kura nyingi unamwacha aliyepata kura nyingi.
Huo ni uovu na ni kazi ya shetani, na wala siyo kazi ya Mwenyezi Mungu. Na kibaya zaidi, watanzania wote hawajakubaliana na hilo, na sheria zao.
Tunachoiambia serikali ni hivi heshimu sheria na fanya amri za Mungu zinavyodai. Uzuri wa Tanzania kuna dini za kimila, kuna Ukristu, kuna uislamu. Katika dini zetu hizo zote tunakubali Mungu anaagiza na tukemee maovu haya yote.
Na yote yaliyotamkwa ni maovu, na hapo hamna siasa. Tunasema maovu haya yaachwe. Hatujawaambia wamchague huyu au wachague chama hiki.
Tutapofika huko na kusema chagua chama hiki au acha kile hapo tutakuwa tumeingilia siasa.
Lakini tunaposema acha kuiba kura za mwenzako, acha kuvuruga kura ya raia aliyempigia, kura ihesabu palepale na usipoihesabu palepale huo ni uovu, ni ushetani.
Ni dhambi, lazima iachwe. Na huyo anajua atawajibika mbele ya Mwenyezi Mungu. Anasababisha watu wanauawa, husababisha watu kutumia muda mrefu kupanga foleni kupiga kura halafu wewe unajua ulikwisha kupanga watu wako.
Wabunge wamesema watachaguliwa wewe unaweka wa kwako unaowataka sasa hiyo siyo mlichokubaliana kitaifa. Kwa hiyo, hapo hamna cha kuunganisha siasa na dini bali kuendeleza kueleza watu tenda kazi ya wananchi mlivyokubaliana kama nchi.
Na vile vile, heshimu maamuzi ya wananchi. Kuwaambia waheshimu maamuzi ya wananchi siyo…hatuwezi kuwaomba ruhusa na kuwauliza wao sisi tutasema. Hawapo kutufundisha sisi tuseme nini. Sisi kazi yetu ni kukemea maovu na kuonya wanayoyafanya wayaache.
Na wasipoyaacha yanayakuta mataifa mengine na yatayakuta Tanzania.” End of quotation.
Political and Social Backdrop.
- Crackdown on Dissent.
Tanzania has seen a surge in attacks, abductions, and arrests targeting government critics since 2024. Opposition figures, journalists, and activists have faced intimidation, with the judiciary accused of being weaponized against dissent.
The Kisutu Magistrate Court has become a symbol of repression, with opposition supporters frequently arrested, beaten or denied bail.
- Religious Leaders Under Threat.
Kitima’s attack marks a rare escalation against religious leaders, who have increasingly criticized the government. The Catholic Church and other denominations have demanded electoral reforms and condemned human rights abuses. CCM finds solace with the Tanzania Evangelicals, who have stood with it for arcane reasons.
Evangelicals take the literal meaning of Paul the Apostle’s instructions to subdue authorities ( Romans 13:1) but don’t want to respond to Hosea 8:4. Not all kingdoms are established by God, but others of ungodly leaders. God said they were established without His knowledge. Such kingdoms cannot be revered by the subjects.
Hosea 8:4 (KJV) is a critical passage addressing human attempts to establish authority apart from God’s will. Here’s the verse and its relevance:
Hosea 8:4 (KJV) most relevant.in this predicament.
“They have set up kings, but not by me: they have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off.”
Context & Meaning.
This verse condemns Israel’s rebellion against God by appointing rulers “without His approval” and indulging in idolatry. Key points:
- Self-Appointed Leadership:
Israel’s kings and princes were chosen by human ambition or political scheming, not by God’s command. This mirrors the nation’s broader rejection of God’s covenant (e.g., 1 Samuel 8:7, where God says Israel’s demand for a king was a rejection of His rule). Those who dishonestly gain power fall into this group of workers of iniquity.
The phrase not by me (Hebrew: “lo mimmenni”) emphasizes God’s disavowal of their leadership.
- Consequences of Rebellion:
Israel’s idolatry (crafting idols from silver/gold) and reliance on human systems led to their destruction (that they may be cut off).
This reflects Hosea’s recurring theme: **spiritual adultery** (Hosea 4:12-13) and trusting in political alliances (e.g., Assyria) instead of God (Hosea 7:11).
- Contrast with God-Appointed Authority:
Unlike rulers like David or Cyrus (Isaiah 45:1), whom God explicitly raised up, these kings were illegitimate in His eyes.
This aligns with Deuteronomy 17:15, which commanded Israel to appoint only kings whom the Lord thy God shall choose.
Connection to Your Hosea 8:4.
You mentioned authorities established without my knowledge (your awareness). Hosea 8:4 highlights a deeper principle: authorities established without God’s knowledge (i.e., His consent or ordination) are inherently flawed and doomed to fail. Human systems that reject divine authority lead to chaos and judgment.
Key Takeaways.
God’s sovereignty over rulers is absolute, but humans often rebel by elevating ungodly leaders (Psalm 2:1-3).
Hosea 8:4 warns against trusting in human power structures or idols instead of God.
The verse complements Romans 13:1 (God ordains authorities) by showing the opposite scenario: human arrogance in defying His order.
Other scriptures that support Hosea 8:4.
Let’s also navigate 1 Samuel 8 and Judges 9:6–15 in relation to Hosea 8:4 in order to understand their profound warnings about human attempts to establish authority *apart from God’s will*. Both passages highlight the dangers of rejecting divine leadership and pursuing power through human ambition. Here’s a breakdown:
- Samuel 8: Israel Demands a King
Context:
Israel rejects God’s direct rule (theocracy) and demands a human king “like all the nations” (v. 5).
Key Themes:
Rebellion Against God’s Authority:
God tells Samuel, “They have not rejected thee, but they have rejected me, that I should not reign over them” (v. 7). Their request for a king reflects distrust in God’s leadership (cf. Hosea 8:4).
Consequences of Human Kingship:
God warns that a king will exploit them:
“He will take your sons… your daughters… your fields… your servants… and ye shall cry out in that day because of your king” (vv. 11–18).
Divine Permission vs. Divine Approval:
God permits a king (Saul, later David) but does not endorse their motives. This mirrors Hosea 8:4’s condemnation of self-appointed rulers.
Judgment:
Israel’s desire for a human king leads to cycles of oppression, fulfilling God’s warning.
- Judges 9:6–15: Jotham’s Parable of the Trees.
Context: After Gideon’s death, his son Abimelech murders his brothers and declares himself king (Judges 9:1–5). Jotham (the lone survivor) tells this parable to expose the folly of Abimelech’s kingship.
The Parable:
The Trees Seek a King:
The trees ask the olive, fig, and vine to rule over them. All three refuse because their God-given roles (producing oil, fruit, wine) are more valuable than chasing power (vv. 8–13).
The Bramble (Thornbush) Accepts:
The worthless bramble agrees to rule but warns:
“If in truth ye anoint me king… then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon” (v. 15).
Key Themes:
Folly of Ungodly Leadership:
The bramble symbolizes Abimelech—a destructive, self-serving ruler. Its “rule” offers no protection (only fire and thorns), mocking Israel’s choice of a leader who prioritizes power over purpose.
Divine Irony:
God often raises up unlikely leaders (e.g., David, a shepherd), but Abimelech’s kingship is human-driven, marked by violence and idolatry (Judges 9:4, 27).
Judgment: Abimelech’s reign ends in disaster (Judges 9:56–57), fulfilling Jotham’s curse.
Connecting Both Passages to Hosea 8:4.
Self-Appointed Authority:
Israel’s demand for a king (1 Sam 8) and Abimelech’s coup (Judges 9) mirror Hosea 8:4’s condemnation: “They have set up kings, but not by me.” All three passages warn that human ambition, apart from God, leads to oppression and judgment.
Contrast with God’s Ideal:
God later raises David—a “man after God’s own heart“ (1 Sam 13:14)—showing that His chosen leaders serve humbly and bring people to Him.
Theological Takeaway.
Trusting God’s Sovereignty:
Human systems of power often fail because they prioritize control over covenant. God’s authority is perfect, even when exercised through flawed individuals (e.g., David’s repentance in Psalm 51).
Modern Application:
These passages challenge believers to submit to God-ordained authority (Romans 13:1) while rejecting idolatrous trust in human institutions (Psalm 146:3).
President Samia clashes with the clergy!
During Eid Al Fitr, President Samia Suluhu Hassan has urged religious leaders to avoid politics, stating: “Religious platforms should not be used by politicians”.
These are her exact words:
“…..dini ibaki kwenye majukumu yake ya msingi ya kulea waumini kiroho na kimaadili kuendana na misingi ya dini zao. Ila kamwe viongozi wetu wa dini wasidandie ajenda au vishawiahi vya kisiasa na kuweza kuvuruga nchi yetu.
Tumeapa kulinda haki na utu wa kila mtanzania. Hivyo hatutosita kufanya wajibu wetu bila woga. Waswahili husema
‘Chelea mwana kulia hullabaloo yeye.’
Kwa hiyo, masi hatuko tayari kulia sisi na kumwacha mwana atovuke. Mwana yoyote atakayetovuka tutashughulika naye ili kulinda wengi wasilie.
Hatutafanya ajizi ya kutoshughulika na wavunjifu wa amani na wachochezi wa vurugu.
Waheshimiwa viongozi wetu wa dini najua najua mnajiuliza kwanini nimechukua muda kuweka mkazo kuhusu kulinda amani na mshikamano kwa watanzania. Nimefanya hivi ili kutoa hidhari kuwa dini ibaki kwenye majukumu yake ya msingi ya kulea waumini kiroho na kimaadili kuendana na misingi ya dini zao.
Ila kamwe viongozi wetu wa dini wasidandie ajenda au vishawiahi vya kisiasa na kuweza kuvuruga nchi yetu.
Badala yake vilili au majukwaa yake ya ibada yatumike kwa ibada na yasitumike ma wanasiasa kufanyis propaganda zao.” End of quotation.
She reiterated the same talking points before workers on May Day.
The clergy has been pushing back her “back off” remarks. Tje clergy asserts they are God chosen to rebuke injustices and besides politicians are also.memebrs of their churches.
The clergy have been pontificating a lot about police brutality and lawlessness. Padre Ngowi stood with Padre Kitima in his. ordeal.
President Samia Suluhu Hassan may not be familiar with why John the Baptist was decapitated. Day in and day out, he shouted to the roof of his mouth that King Herode was committing adultery since he had eloped with the wife of his brother. His mistress, Herodia, was the one who ordered her husband to kill John the Baptist for troubling her conscience with his teachings against infidelity. The clergy and churches’ first and foremost task is politics.
Prophet Isaiah in his sermons, Isaiah 9: 6 – 7, states as follows:-
“Isaiah 9:6-7 KJV
[6] For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
[7] Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.” End of quotation.
From the above scriptural citations, religion and justice are inseparable. Urging the clergy to stick to religion and distance themselves from justice, that religion is dead.
Another CCM hawk, his name is irrelevant, had forewarned Father Charles Kitima on his Facebook page that evil would befall him in the near future. After he heard Father Charles Kitima had been attacked, he showered Father Kitima with hypocritical empathy!
Reactions and Implications.
- Condemnation and Calls for Justice.
The Tanzania Episcopal Conference (TEC) denounced the attack as “targeted violence” and demanded transparency in the investigation.
Opposition parties (e.g., Chadema, ACT-Wazalendo), legal bodies like the Tanganyika Law Society, and international observers condemned the assault as an attempt to silence dissent.
James Mbatia, the chairperson of a political party called NCCR- MAGEUZI, strongly rebuked the police for its adverse report that insinuated Padre Kitima was drinking for hours before he was assaulted. The impression the police created aimed to dissuade a political link to Padre Kitima’s brutal attack. Mbatia painstakingly made it bare that Padre Kitima was at his home doing clerical work with others when he came under severe beatings.
The US Embassy urged everybody to pray for Padre Kitima while nudging all of Tanzania to seek peaceful means to end the political impasse.
- Broader Democratic Concerns.
The incident highlights Tanzania’s shrinking civic space and the erosion of separation of powers. Critics argue the executive dominates the legislature and judiciary, undermining checks and balances.
Civil society groups warn that such attacks could deter electoral participation and deepen political polarization.
Conclusion
The attack on Father Kitima underscores the precarious state of democracy in Tanzania, where dissent is increasingly met with violence. As elections approach, the government faces mounting pressure to address systemic issues, including judicial independence, electoral transparency, and the safety of critics. The international community, alongside local stakeholders, is closely monitoring whether authorities will uphold constitutional principles or further entrench authoritarian practices.
CCM leaders resist electoral reforms since they are its main beneficiaries. The article also narrates why their reckless remarks may have emboldened their supporters to take the law in their own hands. I urge wisdom, not vengeance, to rule our hearts.
For the scripture is not in vain when it says:-
“Matthew 26:52 KJV
[52] Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.”
The more we bloodlet, the more we are praying for bloodletting to pay us a horrific visit. For whatever we do to others, we do too ourselves.
Read more analysis by Rutashubanyuma Nestory
