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Some of the Consequences of the Christian Mission

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Some of the Consequences of the Christian Mission SOME OF THE CONSEQUENCES OF THE CHRISTIAN MISSION METHODS AND CONTEXTUAL EVANGELISM AMONG THE OROMO OF ETHIOPIA WITH SPECIAL FOCUS ON THE ETHIOPIAN EVANGELICAL CHURCH MEKANE YESUS (EECMY) 1880-1974 BENTI UJULU TESSO Submitted in partial fulfilment of the requirements of the Degree of Master of Theology in the School ofTheology at the University ofNatal, Pietermaritzburg DATE: NOVEMBER 1999 Under Supervision ofDr. Anthony Balcomb DEDICATION This thesis is dedicated to the memory of my father, Ujulu Tesso Lubo, who died when I was about five years old and to my mother, Walalitu Cewaaqa Iteyyaa, who under difficult conditions sacrificed a lot to educate me and died on 05 May 1996 at the age of sixty-four. 11 DECLARATION Unless specifically indicated in the text, this thesis is the original work ofthe writer. ~~.~~~..... ~ ( ENTI UJULU TESSSO 111 ACKNOWLEDGEMENTS My special thanks to the Ethiopian Evangelical Church Mekane Yesus head office and to the Western Wollaga Bethel Synod for the study leave. I am so thankful to the Presbyterian Church of the United States Of America (PCUSA) for granting a scholarship for my family and myself. My sincere thanks and gratitude to the following friends: to Rev Dr Debala Birri, Rev Iteffa Gobena, Obbo Abarra Baqqale, Obbo Mitikku Tucho, Obbo Tasfaye Nurasa, Miss Anna, Rev G. Decke and Professor Mead for sending me books, journals and periodicals which were used as sources for this study. I am also thankful to Professor Tinyiko Sam Maluleke for borrowing a copy of his Missiology book and prescribing other books that were helpful for my work. I am particularly indebted to Dr Anthony Balcomb who selflessly offered himselfto supervise my work and prescribing some important books. I acknowledge his scholarly thoughts and guidance that greatly helped me during my research and writing. Special thanks to Dr Nsalhai Ignatious Verla for the sacrifice ofhis time and editing this thesis and to Dr. Mike Bonsi who helped him in final proof-reading. Particularly I am indebted to my wife, Yeshimebet Megersa and our children, Dure, Abdi, Surra and Sena for sharing the joys and hardships of staying in a foreign land. Also for the physical and spiritual supports they gave me to complete this thesis. Also I am indebted to Obbo Mitikku Tucho for his assistance in Dembi Dollo. I thank Obbo Almayehu Megersa, my brother-in-law for all the support he rendered to us while we are here in South Africa. Above all thanks to God Almighty, the source of all wisdom, for the insight, protection, health and peace He gave me during this intensive programme ofstudy. IV ABSTRACT The thesis focuses on the problem of Oromo Christianity's lack of indigenous character with special focus on the Ethiopian Evangelical Church Mekane Yesus (EECMY). It examines the methods of mission used by the Ethiopian Orthodox Church (EOC) that introduced Christianity to the Oromo people for the first time. It also examines the methods of mission used by three Protestant mission societies who followed the EOC, evangelised the Wollaga Oromo and established the EECMY. These mission bodies were, the Swedish Evangelical Mission (SEM), the United Presbyterian Mission (UPCNAM) and the Hermannsburg Mission (HM). The Study seeks to investigate whether the four above mentioned Christian mission bodies' methods of mission contributed to the Oromo Christianity's lack of indigenous character. Moreover, the study examines whether the apparent language of worship problem within the EECMY has historical root linked to the mission methods. It is the emphasis ofthe researcher ofthis study that the Christian mission methods used to evangelise the Wollaga Oromos were generally inadequate due to missionaries' lack ofsensitivity to the culture. The study calls the EECMY to revise her traditional methods of mission that she inherited from the missionaries and root her message within the culture of the Oromo people. Christianity must identify with certain norms and values of Oromo culture. This can be done through contextual model of evangelism. Out of different sub models of contextual theology, this study suggests inculturation model as a method for incarnating the Church in the culture of the Oromo people. It is the writer's belief that inculturation model may be answer to the Oromo Christianity's lack of indigenous character and the apparent problem within the EECMY. Also inculturation can be helpful method in reaching out the non-Christian Oromos with the Gospel. Though the study focuses on the Oromo Christianity and the EECMY, the question and the problems concerning Christianity's being foreign to the culture might be similar in many Churches in the entire Ethiopia and also in Africa. Unless otherwise indicated the Scriptural quotations are taken from the GOOD NEWS BIBLE: The Bible in Today's English version, copYright Thomas Nelson, Inc., 1978,1986. Printed in the United States ofAmerica. v ABBREVATION AE African Enterprise AlCs African Independent! Indigenous Churches ATR African Traditional Religion BEC Bethel Evangelical Church BESS Bethel Evangelical Secondary School ClM China Inland Mission CSM Church Missionary Society DM Dorothea Mission EECMY Ethiopian Evangelical Church Mekane Yesus EOC Ethiopian Orthodox Church HM Hermannsburg Mission MYTS Mekane Yesus Theological Seminary OTR Oromo Traditional Religion PCUSA Presbyterian Church ofUnited States ofAmerica RSV Revised Standard Version SEM Swedish Evangelical Mission TEE Theological Education Through Extension UPCNAM United Presbyterian Church ofNorth America Mission WWBS Western Wollaga Bethel Synod ZCC Zion City Church VI GLOSSARY Abba Gadaa Gadaa leader in Oromo AbaaBokku President (in Oromo traditional political system) Abbaa Chaffee Chairman ofthe Assembly Abbaa Dubbi Spokes Person Abbaa Seeraa Prosecutor Abbaa Alangaa Judge who executes the decision AbbaaDuula In charge ofthe Army Abbaa Sa'a In charge ofthe economy AbbaaMuuda Father, dispenser ofanointing Abun Archbishop ofthe Ethiopian Orthodox Church Abba Salama Father ofthe light; name given to Frumentius Abbayya Blue Nile river Abdari Festival related to agriculture Afaan Oromo Oromo language Amarinya Amhara language Ameharic Amhara language Atete An exclusively Women's ritual Ayana divinity in Oromo Traditional Religion Balambaras Chiefofmountain fortress; military title, administrative officer Buna Qala Fried coffee beans mixed with spices and butter; prepared by married women for ritual ofblessings Butta Gadaa ritual; festival which takes place every eight years Cirreessa Traditional Healer Cubbu Sin Dajazmach Commander ofthe Gate'; general, provincial governor Dalaga Traditional style ofworship; also means work vu Ekeraa ghost; spirit ofthe dead person. Farso Oromo local beer Faaga Trumpet Finfinnee Oromo name for Addis Ababa; (it is Original name) Fitawrary Commander ofthe vanguard Gadaa age groups oftraditional Oromo society Galla derogatory name given to Oromo people Galma Traditional Oromo prayer house Geez/Ge'ez Old Ethiopic language, still in use in the Orthodox Church Gifti Oromo princes or lady; now Mrs Gola Part ofhouse Gumc;l Murder; Ransom payment for murder Halu Trouble sin Haraamu trouble sin such as incest Hayyu leader HorralHora Mineral water used as medicine (for cattle and people) Injera Bread in Amharic Irressa Oromo thanksgiving festival Jaarsa An old man over 80 years; last Gadaa grade Jari gatu A sacrificial ritual after rainy season; done by women so that wild animals be satisfied Kallacha Metal which is used for blessing by Gadaa leader Karifo Rain-maker, name given to Qallu (traditional Oromo priest) Kebre Nagast Glory ofthe King; national Script Kuusaa Fourth Gadaa grade Lij 'Child, son'; honorific title mostly used for members ofthe higher aristocracy and the royalty Luba Gadaa leaders who are in power; also called priest VUl Maram Motherhood divinity MatchalMacha Oromo clan who live in Western Ethiopia Mekane Yesus The Dwelling place ofJesus Moti King in Oromo language Nigus King in Amharic Ooda Prophet Ogessa diviner Oromia Oromo country Qallu Oromo traditional religion ritual expert; or priest or bishop Qallicha Sorcerer among the Amhara tribe Qidase Liturgy ofthe Ethiopian Orthodox Church Qilla Container ofbuna gala Qondala Third Gadaa grade; Army officer Raaba Fifth Gadaa grade; Potential leaders Raaji Prophet Ras 'Head'; duke, governor, second only to a nigus Saffu Custom ofrespect Sanbata Guddaa Great Sabbath, Sunday Seifanablbal Name ofNewspaper in Amharic Timgat Ethiopian Epiphany Ulfin Glorious, Another name for God Uuma Creator, Another name for God Waaqa God in Dromo language Yarabi Women thanksgiving festival at the end of harvest season in OTR Ye-nisihaabbat 'Father ofconfession'; Father confessor th th th Yuba 7 , 8 and 9 Gadaa grades IX TABLE OF CONTENTS DEDICATION 11 DECLARATION III ACKNOWLEDGEMENTS IV ABSTRACT V ABBREVATION VI GLOSSARY VII CHAPTER ONE FOCUS FRAMEWORK AND OBJECTiVES 1 1.1 INTRODUCTION . 1.2 AIM OF THE CHAPTER .. 1.3 OVERVIEW 2 1.4 MOTIVATIONS 2 1.5 HYPOTHESIS TO BE TESTED 3 1.6 CLARIFICATION OF TERMINOLOGIES 4 1.6.1 What is Christian Mission? 4 1.6.2 Mission Methods 5 1.6.3 Models ofMission 5 1.6.4 Who are the Wollaga Dromo? 5 1.6.5 The significance ofthe period 1880-1974 6 1.7 LIMITATIONS 7 1.8 RESEARCH METHODOLOGy 7 1.9 THEORETICAL FRAMEWORK 8 1.9.1 Saayman 8 1.9.2 Schreiter 10 1.9.3 Bosch 10 1.10 SOURCES 10 1.11 SUMMARY 11 1.12 OUTLINE OF THE NEXT CHAPTERS 11 CHAPTER TWO BACKGROUND TO THE OROMO PEOPLE 12 2.1 ORIGIN OF OROMO 12 2.2 OROMO LAND 12 X 2.3 OROMO LANGUAGE 13 2.4 OROMO
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