Holistic Theology To In-Between Theology: Ethiopian Evangelical Church Mekane Yesus (original) (raw)
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Global Missiology English, 2017
This paper attempts to examine the missionary strategies that enable the survival of Christianity in Ethiopia till today. The study was based on the library and internet materials. There were discussions on the historical background of Ethiopia, historical development of Christianity in Ethiopia, the historical background of religious war in Ethiopia and the Missionary strategies that helped Christianity to take root till today in Ethiopia. Lastly, the conclusion was drawn from the entire work. It was recommended that in this twenty first century missions to any community or country should be centred on conversion of political heads or local heads to the Christian faith as this would help a lot in the future of Christianity in that community and beyond. More so, any Christian community, nation, city, town or village that may be experiencing invasion of antichrist should quickly seek the help of other Christians in their neighbourhood or other Christians around the world. Finally, ot...
The Mission thinking of the Ethiopian Evangelical Church Mekane Yesus (EECMY)
2011
Admittedly, the high level of commitment and the passion for evangelism in EECMY seems to be declining. The aggressive evangelism effort that went countering the communist regime 94 Evangelists 1, O.I. 4/11/2010 95 Yohannes O.I. 28/10/ 2010 Awassa Tabor Mekane Yesus congregation is one of the successful congregations in the entire EECMY known for fast growth and active in mission.
ETHIOPIAN ORTHODOX TEWAHIDO CHURCH 'S MISSION IN THE EYE OF ST. PAUL'S MISSIONARY ACTIVITIES
2020
The rich missionary activity of Ethiopian Orthodox Tewahedo Church included St Frumentius together with Ethiopian Scholars, preached Christianity in all directions of the country up to the current Sudan in the west, Somalia in the south and to South Arabia and Yemen is a fascinating study in orthodox missiology. The Nine Saints started monasteries in different parts of the country, and translated the Bible and other theological works into the local language of Ge'ez. Another golden period was Abba Iyesus Moa established the Haiq Estifanos Monastery and taught many disciples which then went out in different directions and preached the Gospel. Eucharistic Missiology was used in times where Ethiopia was ruled by Christian emperors from fourth to twentieth century. St Paul is known as the greatest missionary of all time. This study is significant for understanding Saint Paul's missiological strategies and contextually applied to contemporary missionary activities of the Church.
Missionary education: An engine for modernization or a vehicle towards conversion?
African Journal of History and Culture, 2017
It is now 460 years since the arrival of the first Jesuits who came to implant Catholicism in Ethiopia. In order to promote their evangelical activities, these Catholic missionaries managed to open the first mission schools in the country. The Jesuits are, therefore, regarded as pioneers of missionary education in Ethiopia. Their missionary work was not, however, successful for the introduction of Catholicism resulted in much bloodshed. King Fasiledes (1632-1667) who viewed Catholicism as a threat to the country's unity expelled the Jesuits and cut off Ethiopia's relations with Europe. European missionary societies had to wait for more than a century and a half before opening mission stations in Ethiopia. In the first half of the nineteenth century, Protestant and Catholic missionaries began flocking to Ethiopia. As a means of winning converts, they opened mission schools at various sites. Since missionary education was geared towards religious success, it was accompanied by the publication and distribution of Scriptures. This gave rise to the development of vernacular literature. The study employs a qualitative study based on primary and secondary sources. This study thus, critically examines available literature and tries to reinterpret existing evidence to investigate the nature of missionary education in Ethiopia. The findings show that missionaries played a great role in expanding modern education in both rural and urban areas. However, missionary education was used as a means to win converts and subsequently increase the number of adherents. In most cases, a considerable number of students who attended their education at mission schools eventually became followers of Protestantism or Catholicism, and some even managed to be evangelists.
Early Catholic Missions One of the declared aims of Prince Henry the Navigator in sending out sailors on voyages of discovery in the fifteenth century was to spread Christianity. The early Portuguese did not achieve much in this direction, however. But when their Cape Verde settlement began to harbour a degenerating half-caste society, the Portuguese sent a mission there to reconvert the people and bring them up to Christian standards again.
FACULTY OF THEOLOGY, 2020
The Christian Missionaries came to East Africa as early as 1844, when the CMS sent J. L. Krapf to the East African Coast. Krapf who had been a missionary in Ethiopia had set out to work among the Galla of the Kingdom of Shoa. After failing to reach these people, he asked permission from his home Secretary to approach the same people from the Eastern Coast of Africa. He reached Zanzibar in January 1844, after calling briefly at Mombasa which impressed him as a promising starting point for his work. Krapf settled in Mombasa with his wife in May 1844. He travelled extensively around the outskirts of Mombasa with the aim of discovering a suitable site for a mission station. This he found in the village of Rabai, only a few miles inland from Mombasa. On June 10, 1846 Krapf was joined in Mombasa by the Reverend J. Rebmann. Together Rebmann and Krapf travelled to Rabai to obtain permission of the local elders to found a mission station there, which they did the same year. These two were sent by the Church Missionary Society (C.M.S) and was later joined by Erhadt. The C.M.S, a missionary wing of the Anglican Church, was founded in 1799 following the evangelical revival in England in the 18th century (Odwako, 1975).
Veröffentlichungen des Instituts für Europäische Geschichte Mainz Beihefte, 2013
From 1847 to 1914 the North German Mission (NGMS), also called the Bremen Mission 1 , settled in West Africa among the Ewe 2 people. The history of their activities reached its summit as the Mission instituted a programme to send young Ewe Christians or assistants to attend mission training in Germany, with the intention that they would later help with the evangelization of their own people. Between 1884 and 1900, nineteen young Ewe Chris tians, assistants of the Mission, received academic and missionary training in Württemberg. 3 Their close contact with European society and Christian European culture gave them the opportunity to develop detailed opinions about the way that Europeans practised the ›Christianity‹ that they taught in Africa. After receiving this missionary education, they came back home to Africa with a strong ambition to evangelise their own people. However, their experiences also led them to ask themselves some questions about the reality of Christianity in West Africa. They were faced with local religious ideas and some contradictory behaviour not only on the part of German missionaries, but also on their own part. The process of evangelization in the Eweland had been initiated by the missionaries with the goal of convincing the Ewe to stop their own religions practices. Since Christianity stood in opposition to local religion and cultural conceptions, it became necessary for each Ewe converted to Christianity to deny his/her own cultural identity. All Ewe who wanted to follow the Good News had to prove it by fighting against their own identity. They employed a variety of strategies to deal with this challenge.
Evangelism Only? Theory versus Practice in the Early Faith Missions
Missiology, 2003
It is often stated in the historiography ofthe faith mission enterprise that early faith missions focused almost exclusively on evangelism, whereas denominational missions invested heavily in schools, hospitals, and the like. This article explores the experience of Cameron Townsend in the Central American Mission during the I 92Os, and argues that conservative evangelicals infaith missions were every bit as concerned as the more liberal denominational missionaries with schools and hospitals. That historians have paid such attention to the "evangelism only" focus offaith missions indicates that they have attended closer to the rhetoric ofhome councils and conservative home constituencies than to the missionaries themselves. W hen historian Dana Robert (1990:32) spoke of the faith missions' "singleminded emphasis on evangelization," she voiced what has become both a truism and a somewhat misleading stereotype in the literature about early evangelical missions. As Robert (1990:41) pointed out, faith mission theorist A. 1. Gordon "explicitly rejected educational, industrial, or other 'civilizing' forms of mission work," feeling that Western education hindered, more than helped, evangelization. Many of the evangelical missions were founded on this basis. The Christian and Missionary Alliance, established in 1887, declared that it was "an evangelistic movement, not aiming to build up elaborate institutions, but to preach the Gospel immediately to every creature and give one chance for eternal life to every member of our fallen race" (Rupert 1974:136). The council of the Africa Inland Mission (Sandgren 1989:19) announced to the Christian public, "In view of the many untouched millions, we feel called to do a thorough evangelistic work, rather than to build up strong educational centers." C. 1. Scofield (1898:184) decreed that the purpose of the Central American Mission was "to carry the Gospel to every creature in Central America (not] to plant Christian Institutions, or even churches.... The entire time of the missionaries, and all the funds contributed, are devoted to evangelization." By the turn of the century, the "evangelism only" faith missions were having such an effect on the discussion about mission policy that Frank Ellinwood Bill Svelmoe is Assistant Professor of American and Latin American History at Saint Mary's College in Notre Dame, IN. His interest in missions comes from growing up in the Philippines as the child of missionaries with Wycliffe Bible Translators.