Edit.
BENGT HJORT
J O INT E ND E AVO UR IN T H E WOR K F OR T H E G O S PE L The Background, Formation, and Development of the Ethiopian Evangelical Lutheran Church Part 1. The Pioneer Period 1921–1935
Joint Endeavour In the Work For the Gospel
J OI NT E ND E AVOU R I N T HE WO R K FOR T HE G OS PEL The Background, Formation, and Development of the Ethiopian Evangelical Lutheran Church Part 1. The Pioneer Period 1921–1935 Edit. BENGT HJORT
Editor: Bengt Hjort Cover photo: The picture on the cover was taken in Harar in July 1922. It shows two pioneers: Tedla Afley from Eritrea and Anton Jönsson from Sweden. Together with Karl Nyström, Josef Svensson, and Twolde-Berhan Medhen, they arrived in Addis Ababa in March 1921. The image was retrieved from ELM-BV’s image archive. Cover and graphic design: Isak Engström, Design för Livet © 2022 Gerremew, Mekonnen; Hjort, Bengt; Imberg, Rune Publisher: BoD – Books on Demand, Stockholm, Sverige Print: BoD – Books on Demand, Norderstedt, Tyskland ISBN: 978-91-8027-057-1
C ONT E NTS Foreword
7
1. 1.1
9
1.2 1.3 1.4 2.
2.1 2.2 2.3 2.4 2.5 3.
3. 1 3.2 3.3 3.4 3.5 3.6 3.7
Introduction The Ethiopian Evangelical Lutheran Church —History, Identity, and History-Writing Background: the History-Writing Project Sources and Source Criticism Instructions for the Reader Mission Revival (Sweden, Denmark) with Consequences in Eritrea & Ethiopia 1850–1911 Historical Background Mission Interest in Sweden Awakens and Grows Mission Work in the North—With a View to the Oromo People in the South Conflicts Within the Swedish Evangelical Mission Lead to the Establishment of a New Mission Society: Swedish Mission BV The Rosenian Revival in Denmark and its Consequences A Scene That Changes: Developments in Ethiopia 1896–1935 Introduction The Legacy of Menelik II A New Leader—Tafari Mekonnen Reforms and Changes The “Religious Scene” Scene Change Due to Italy’s Aggression and Attack SMBV Mission Work: Conditions 1921–1935
9 11 12 13
17 17 23
30 34 37
39 39 39 43 49 55 58 59
4 4.1 4.2 4.3 4.4 4.5 4.6 4.7 4.8 4.9 4.10 4.11
Looking South—Mission in Eritrea: 1911–1919 Introduction Background and Vision The First Missionaries Mission Stations Are Established Work Starts and Develops Outreach to the South—Evangelists to Central Ethiopia Outreach to the South—Travels and Evangelism in North Ethiopia Optimism and Plans for the Future The First World War’s Implications for SMBV Work in Eritrea The Nyström Family in Adwa—Patience, Hope and Disappointment A Local Commitment with Great Future Significance
65 65 65 67 69 70 74 76 81 83 84 87
5 5.1 5.2 5.3 5.4 5.5 5.6 5.7 5.8 5.9
Pioneering Work in Ethiopia 1921–1935 Introduction Arriving in Djibouti—Then What? Early Years in Addis Ababa: 1921–1925 Pioneering Work in Harar and Dire-Dawa 1922–1925 Consolidation of the Work in Addis Ababa: 1926–1931 Expansion and Consolidation of the Work in Harar: 1926–1930 A First Outpost Station in Dire-Dawa: 1925–1929 The Work Expands South to Oromo Pagans in Arsi: 1927–1930 Missionaries of SMBV in Ethiopia 1929–1931: Tensions, Division, and Decimation with Severe Consequences Growing Work but Declining Human Resources: Addis Ababa 1930–1935 Recruitment Problems: Harar 1930–1935 Diseases and Difficulties in Dire-Dawa: 1930–1935 Against all Odds—Continued Work in Arsi: 1932–1935
89 89 90 91 107 115 124 132 137
5.10 5.11 5.12 5.13
Notes Appendix—The Pioneers References Index
149 154 167 174 180 189 220 223 228
FOR E WORD Remember the days of old; consider the generations long past. Ask your father and he will tell you, your elders, and they will explain to you. Deut. 32:7 As Christians, we confess that God is the God of history. We confess that He acted and acts within the framework of history, especially when it comes to the salvation in Jesus Christ. In his Word, God invites us to study history. This applies primarily to the history that meets us in the Bible, but also to the history of the Church in general. This places responsibilities on us as Christians. Firstly, to study the history that has occurred and, secondly, to learn from the past and try not to repeat mistakes and, thirdly, to make our current history available to future generations. The Ethiopian Evangelical Lutheran Church (EELC) and its leadership has long recognized the need to have the church’s history written down. In order to meet this need, the EELC Executive Committee, at the beginning of 2017, appointed a working group consisting of: • Rev. Mussie Alazar, President of EELC. • Rev. Dawit Tufa, General Secretary of EELC Secretary. • Rev. Mekonnen Gerremew, Principal of the Lutheran Theology Seminary. • Dr. Bengt Hjort, Senior Lecturer and former missionary in Ethiopia. The working group quickly saw its task was to document the background, formation, and development of EELC and to publish the results in primarily Amharic and English. The need for help from a professional scholarly group was also identified. This need was met by the following persons: • Professor Finn Aasebø Rønne, Professor of Church and Mission History at the Danish Bible Institute in Copenhagen, Denmark. 7
• Dr. Rune Imberg, Doctor of Theology in Church History, previously working at the Lutheran School of Theology, Gothenburg, Sweden. • Doctoral student Erik J Andersson, Medical Doctor and doctoral student in mission history at Turku Academy, Turku, Finland. The work has so far mainly included fact-finding through literature studies and interviews, and writing. The interviews have been conducted in Ethiopia, Sweden, and Denmark. The project has received financial support from the following organizations: • Evangelisk Luthersk Mission – Bibeltrogna Vänner, Sweden • Evangelisk Luthersk Mission, Denmark • Lunds Missionssällskap, Sweden • Samfundet Pro Fide et Christianisimo, Sweden • Scriptura – Evangelisk Litteraturmission, Sweden • Svenska Lutherska Evangelieföreningen i Finland, Finland In March 1921, the first two missionaries of Bibeltrogna Vänner (SMBV) arrived in Addis Ababa. 2021 marked the 100th anniversary of this, an anniversary that was honored both in Ethiopia, Sweden and Denmark. In connection with this anniversary, first part of EELC’s history was published in Swedish. To underline that this anniversary concerns Christians in Ethiopia and in Sweden and Denmark, the book is published also in Amharic and Swedish. We hope that the book will highlight and consolidate the historical friendship that exists between Christians in Ethiopia and Christians in Sweden and Denmark. Warm thanks is extended to all those who have been involved in the history writing work so far. A warm thank you is also addressed to the above-mentioned organizations for the support they have given to the work of writing the history of the EELC. Rev. Mussie Alazar EELC President
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1. I NT R OD U CTION By Qes Mekonnen Gerremew and Bengt Hjort
1.1 The Ethiopian Evangelical Lutheran Church—History, Identity, and History-Writing The Ethiopian Evangelical Lutheran Church (EELC) was formed in 1960. At the time, it was based on congregations that had emerged as a fruit of the work of Swedish Mission Bibeltrogna Vänner (SMBV) in central, eastern, and southern Ethiopia.1 When the Church was founded, the number of members was very limited, estimated to be about 500. Over time, however, the Church has grown and the number of members is currently estimated at about 25,000. This has been achieved through the growth of several of the original congregations, but above all by extending the church’s activities to new areas in southern Ethiopia. At the time of the formation of the Church in 1960, SMBV carried out work based in eight stations. The school work included eight schools and the healthcare work three clinics and one hospital. The number of parishes was eight. The 1960s brought some important changes for the newly formed Church. In 1962, a literacy campaign was launched by the evangelical churches in Ethiopia. The Lutheran Church participated and established many village schools. This was carried out with financial support from SMBV.2 In 1964, a large group of Christians from the Wollaita area of southern Ethiopia joined the Church. This meant that the number of members increased very significantly. In 1966, the mission hospital in Asella was closed.3 The old hospital buildings were, after some time, used for the Lutheran Theological Seminary. In 1975, the Church took over responsibility for the work that SMBV had started and developed. However, the Church relied on financial support and staff support, in the form of missionaries, for many years to come. This support gradually decreased over the years, particularly in the case of missionary personnel. 9
The above sketchy description of the historical background of EELC shows that the Church was strongly influenced from the outset by SMBV’s previous and ongoing work in Ethiopia. It concerned the ”outer” work of school activities, medical work, church work and administration, but also the ”inner” work with theological preferences and theological values. During the 60-year period EELC has existed, Ethiopia has undergone major changes at various levels. When the Church was founded in 1960, Emperor Haile Selassie was the country’s leader. Although his position had begun to be somewhat questioned, he was the autocratic ruler. In 1974, just before the Church took over responsibility for the work previously carried out by SMBV, the Ethiopian revolution erupted. This led to the overthrow of the emperor. Eventually, a Marxist-Leninist group took power and kept it for about 15 years. This was a very difficult time, with persecution and suffering, for many Christians in Ethiopia. The EELC also experienced this and the challenge for the Church was to carry out spiritual work within the limits set by the authorities. In 1991, the Marxist-Leninist regime fell and was replaced by a regime that was liberal in several respects. This was the case, for example, in the religious area where religious freedom was proclaimed and where various churches were given a great opportunity to engage in outreach activities, which had often been severely restricted in the past. For the EELC, the challenge was now to take advantage of the opportunities to reach out with the gospel into new areas and new places. The newfound religious freedom also led to Islam advancing its positions. Many mosques have been built over the last 25 years. However, the openness and freedom of religion introduced in the country have also led to many new Christian currents. In addition to this, there is a religious influence from abroad through the internet and various media. Young people, perhaps especially in urban environments, are affected by this. In 1960, Ethiopia had 20–25 million inhabitants. As a result of strong population growth, the population is now around 110 million. This sharp increase has given Ethiopia a very young population. About 60% of all Ethiopians are younger than 25!4 It is in this environment that the Church operates and also faces the challenge of preserving its Evangelical Lutheran identity. Part of this identity is 10
expressed through the history of the EELC. The leadership is well aware of this and has for a long time wanted the history of the Church to be put on paper. A work aimed at writing this history began in 2017. It is described in more detail in the next section. How, then, can a recorded history help preserve the identity of a church? The following answer can be given to this important question: The history of a church can be used as an explanation of the past, as a guide in the present, as a motivating force, and as a practical tool in daily work.5 • The history of a church provides an explanation of the past. By taking part of this history, one acquires knowledge and understanding of a church’s roots as well as of important events and development processes. It provides a better understanding of the current situation. • Church history can also be used as a guide. Study of past events and developments provide guidance and assistance in contemporary situations in order to avoid evil and emulate good. • Church history can also be used as a motivating force, that is, to motivate, to inspire, and to infuse life within a church. • Church history can be used as a practical tool by evangelists, pastors, and teachers to impart information about their church, its doctrine, and its teachings. 1.2 Background: the History-Writing Project In 2017, the Executive Committee of the Ethiopian Evangelical Lutheran Church appointed a working group whose task was to write the EELC’s history. The group, which was basically given freedom as to how it would tackle the assignment, decided its task was to present the roots, the formation, and the development of the Church. It came to the conclusion that the written history should deal with the period 1921 to 2003. The first date was chosen because the first SMBV missionaries began work in Addis Ababa in 1921. The end date was chosen because 2003 was the year in which the Church received its current constitution. The objective of presenting the Church’s roots means that a certain background description must be included. This applies to developments in Sweden and Denmark in the second half of the 19th century, when the commitment to mission in other countries grew strong within the evangelical revival. This 11
led to several attempts to reach the inner parts of Ethiopia and to the start of mission work first in Eritrea and later in Ethiopia. These developments must be described in a general way. The same applies to the creation of SMBV and the work of this organization in Eritrea 1911–1921. This book forms a first part of this history-writing project, and deals with developments until 1935 when the war between Ethiopia and Italy broke out. The focus is on the years 1921 to 1935. In addition to the background descriptions mentioned above, a general description of developments in Ethiopia during the period 1880 to 1935 is included. 1.3 Sources and Source Criticism This book is based exclusively on literature studies. The literature presented in detail in the bibliography can be divided into the following categories. 1. Official publications related to SMBV. This applies mainly to SMBV’s monthly journal and annual reports. 2. Publications of persons associated with SMBV. This applies mainly to books by the missionaries Anna-Lena Jönsson/Röstin and Fride Hylander, but also to a book written by mission secretary Axel B. Svensson. 3. Two publications related the work of Swedish Evangelical Mission (SEM) in Eritrea and Ethiopia. This applies to Ut i all världen (published in 1974) and Det Stora Uppdraget (published in 2016). 4. Academic theses, essays and books. The vast majority of these are in English. Some deal specifically with evangelical missions in Ethiopia, while others deal with developments in Ethiopia from a general perspective.
The detailed description of the work of SMBV in Eritrea, 1911–1921, and in Ethiopia, 1921–1935, is based to a very large extent on articles and data in SMBV´s monthly journal and in SMBV annual reports. What emerged from these sources is naturally very much the missionaries’ personal perspectives and experiences, and SMBV’s perspective and approach. Eritrean and Ethiopian literature dealing with these periods of time and with the work described, which might confirm or contradict the image drawn by the missionaries and SMBV, have not been obtained. This is a shortcoming that unfortunately must be accepted. No document studies, i.e. studies of minutes and unofficial correspondence etc., have been carried out. Time and resources have not been enough to do 12
this. Thus the historiography in this book is based on official material. Deeper research that refers to unofficial sources may lead to additions or adjustments to this historiography. 1.4 Instructions for the Reader Some important terms and concepts In older literature, both literature about mission work and general academic literature, we find the name Abyssinia. This refers to the nation and the land that is today called Ethiopia. The name Abyssinia was widely used until the time of World War II. Since then, the recognized and official name is Ethiopia. It is, of course, also the name used in this book. However, exceptions are made for direct quotes, for example from SMBV´s monthly journal, where the name Abyssinia is used. When thoughts and desires about mission work in East Africa emerged within the evangelical revival in Sweden and Denmark in the 1860s, the Oromo people came into focus. This ethnic group, which formed a large and important part of Ethiopia’s population, was called Galla at that time. It is a term often found in older missionary literature dealing with Ethiopia. For more than 45 years, however, it is the name Oromo that is official in Ethiopia and that must be used. The previous name is perceived as derogatory and offensive. Therefore, the term Oromo is used throughout this book. However, here too, exceptions are made for direct, literal quotations from some older SMBV publications. Oromiffa is the name given to the language of the Oromo people. Titles The book uses some Ethiopian titles which are explained below.6 In order not to create confusion between titles and personal names, titles are written throughout the text with a small initial letter.
Atse Etege Negus Ras Dajazmach Fitawrari
Emperor Empress King Literally: ”head”. The highest traditional title below negus. Literally: ”master of the gate”. Political-military title below ras. Literally: ”commander of the vanguard”. Political-military title below dajazmach. 13
Grazmach Balambaras Lidj Woizero Abun(a) Abba Debtera Qes
Literally: ”commander of the left”. Political-military title below dajazmach. Literally: ”head over amba” (natural fortress). A low-level administrative title. Literally: ”child”. Title generally reserved for sons of the royal/ imperial family and other high-ranking families. ”Fine lady”. Title applied to a married woman. Until 1959 the highest title of the Ethiopian Orthodox Church. After 1959, a higher-ranking patriarch was also appointed. The title of an ordinary priest of the Ethiopian Orthodox Church. Title of a learned priest of the Ethiopian Orthodox Church. Priest (general word, regardless of Christian denomination).
Personal names If an Ethiopian man named Hailu Bekele marries a woman named Tsehai Aseffa, Tsehai will keep her original surname. If Hailu and Tshai have a son, they may him give the name Mesqele. If they have a daughter, she could be named Selamawit. These children’s full names will be Mesqele Hailu and Selamawit Hailu respectively. The father’s first name thus becomes their last name. This means that inherited surnames are not used in Ethiopia.7 This book repeatedly lists two-part names, such as Wolde-Mikael or Gebre-Kristos. These are typical examples of names obtained through baptism within the Ethiopian Orthodox Church. The first word has a special meaning. In these cases, Wolde means ”spiritual son of ” and Gebre ”servant to”. The twopart names thus mean ”spiritual son of Michael” and ”servant of Christ” respectively.8 Abbreviations The following abbreviations are used in the text and in footnotes.
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AUPM
American United Presbyterian Mission
BCMS
Bible Churchmen’s Missionary Society
Evangelical Anglican Mission Society. Mainly based in England and Ireland.
BFBS
British and Foreign Bible Society
Established in 1804
BS
Bible Society
BVJK
Bibeltrogna Vänners Julkalender
An annual publication issued by SMBV at Christmas time during the years 1916–2000
BVMT
Bibeltrogna Vänners Missionstidning
SMBV monthly journal
BVA
Berättelse över Bibeltrogna Vänners verksamhet
SMBV annual report
CMJ
Church’s Ministry among Jewish People
International organisation.
CSM
Church of Sweden Mission
Branch of Church of Sweden responsible for activities abroad
EELC
Ethiopian Evangelical Lutheran Church
ELM
Evangelisk Luthersk Mission
Evangelical Lutheran mission organization in Denmark
GHM
German Hermannsburg Mission
Evangelical Lutheran organization. Founded in Hermannsburg in northern Germany.
LCEt
Lutheran Church in Ethiopia
The former name of the Ethiopian Evangelical Lutheran Church
LM
Luthersk Mission
Lutheran Mission organization in Denmark
SDA
Seventh Day Adventist
SEM
Swedish Evangelical Mission
SIM
Sudan Interior Mission
SMBV
Swedish Mission Bibeltrogna Vänner
SPCK
Society for Promoting Christian Knowledge
Large international, mainly Baptist, missionary organization based in the United States, Canada, and Australia
Founded in 1698 with the aim of spreading Christian literature
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The Ethiopian Evangelical Lutheran Church (EELC) was formed in 1960. It was based on congregations that had emerged as a fruit of the work of Swedish Mission Bibeltrogna Vänner (SMBV) in central, eastern, and southern Ethiopia. SMBV has roots dating back to the evangelical revival that swept across Sweden in the 19th century. This revival led to a strong commitment to mission work abroad. Reaching the Oromo people in Ethiopia with the Gospel became one main goal. SMBV was founded in 1911 and began missionary work in Eritrea. However, the goal was to reach the Oromo people. In 1921, the first SMBV missionaries reached Addis Ababa, where work was established. It expanded to the cities of Harar and Dire-Dawa in the east, as well as to the Arsi province in the south. When EELC was founded, the number of members was small, estimated to about 500. The Church has however grown and the number of members is now about 25,000. This book is the first part of EELC’s history and covers the period 1921–1935. As a background the development leading to the establishment of SMBV and the mission work of SMBV in Eritrea are described. The authors of this first part are: Mekonnen Gerremew, pastor and rector of the EELC Theological Seminary. Bengt Hjort, born and raised in Ethiopia. He served as missionary in Ethiopia from 1973 to 1977 and from 1985 to 1991. He is the book’s editor-in-chief. Rune Imberg, pastor and church historian. Rune Imberg has been a missionary in Kenya from 1990 to 1996 and has written the history of The Evangelical Lutheran Church in Kenya: A door opened by the Lord (2008).