The 1955 constitution stated, “The Ethiopian Orthodox Church, founded in the fourth century on the doctrines of Saint Mark, is the established church of the Empire and is, as such, supported by the state.” The church was the bulwark of the state and the monarchy and became an element in the ethnic identity of the dominant Amhara and Tigray. By contrast, Islam spread among ethnically diverse and geographically dispersed groups at different times and therefore failed to provide the same degree of political unity to its adherents. Traditional belief systems were strongest in the lowland regions, but elements of such systems characterized much of the popular religion of Christians and Muslims as well. Beliefs and rituals varied widely, but fear of the evil eye, for example, was widespread among followers of all religions.
Officially, the imperial regime tolerated Muslims. For example, the government retained Muslim courts, which dealt with family and personal law according to Islamic law. However, the imperial authorities gradually took over Muslim schools and discouraged the teaching of Arabic. Additionally, the behavior of Amhara administrators in local communities and the general pattern of Christian dominance tended to alienate Muslims.
The revolution brought a major change in the official status of the Ethiopian Orthodox Church and other religions. In 1975 the Mengistu regime disestablished the church, which was a substantial landholder during the imperial era, and early the next year removed its patriarch. The PMAC declared that all religions were equal, and a number of Muslim holy days became official holidays in addition to the Christian holidays already honored. Despite these changes, divisions between Muslims and Christians persisted.
Statistical data on religious affiliation, like those on ethnic groups, are unreliable. Most Orthodox Christians are Amhara and Tigray, two groups that together constitute more than 40 percent of the population. When members of these two groups are combined with others who have accepted Orthodoxy, the total Christian population might come to roughly 50 percent of all Ethiopians.
Muslims have been estimated to constitute 40 percent of the population. The largest ethnic group associated with Islam is the Somali. Several other much smaller Islamic groups include the Afar, Argobba, Hareri, Saho, and most Tigrespeaking groups in northern Eritrea (see Ethiopia’s Peoples, this ch.). Oromo also constitute a large proportion of the total Muslim population. There are also Muslims in other important ethnic categories, e.g., the Sidamo speakers and the Gurage. In the far north and the east, and to some extent in the south, Islamic peoples surround Orthodox Christians.
The only people (variously estimated at 5 to 15 percent of the population) who have had little if any contact with Orthodox Christianity or Islam live in the far south and the west. Included among adherents of indigenous religions are most of those speaking Nilo-Saharan languages and many of those speaking Omotic and Cushitic, including sections of the Oromo, such as the pastoral Borana. It is among these peoples that the few converts to missionary Christianity– Protestant and Roman Catholic–are to be found.
The Ethiopian Orthodox Church’s headquarters was in Addis Ababa. The boundaries of the dioceses, each under a bishop, followed provincial boundaries; a patriarch (abun) headed the church. The ultimate authority in matters of faith was the Episcopal Synod. In addition, the Church Council, a consultative body that included clergy and laity, reviewed and drafted administrative policy.
Beginning in 1950, the choice of the abun passed from the Coptic Church of Egypt in Alexandria to the Episcopal Synod in Addis Ababa. When Abuna Tewoflos was ousted by the government in 1976, the church announced that nominees for patriarch would be chosen from a pool of bishops and monks– archbishops were disqualified–and that the successful candidate would be chosen on the basis of a vote by clergy and laity. The new abun was a fifty-eight-year-old monk who took the name of Tekla Haimanot, after a fourteenth-century Ethiopian saint.
From the Christian peasant’s point of view, the important church figures are the local clergy. The priest has the most significant role. An estimated 10 to 20 percent of adult male Amhara and Tigray were priests in the 1960s–a not extraordinary figure, considering that there were 17,000 to 18,000 churches and that the celebration of the Eucharist required the participation of at least two priests and three deacons, and frequently included more. Large churches had as many as 100 priests; one was said to have 500.
There are several categories of clergy, collectively referred to as the kahinat (priests, deacons, and some monks) and the debteras (priests who have lost their ordination because they are no longer ritually pure, or individuals who have chosen not to enter the priesthood). A boy between the ages of seven and ten who wishes to become a deacon joins a church school and lives with his teacher–a priest or debtera who has achieved a specified level of learning–and fellow students near a church. After about four years of study, the diocesan bishop ordains him a deacon.
After three or four years of service and additional study, a deacon can apply to be ordained a priest. Before doing so, he has to commit himself to celibacy or else get married. Divorce and remarriage or adultery result in a loss of ritual purity and loss of one’s ordination.
A priest’s chief duty is to celebrate the Eucharist, a task to which he is assigned for a fixed period of weeks or months each year. He also officiates at baptisms and funeral services and attends the feasts (provided by laymen) associated with these and other events. His second important task is to act as confessor, usually by arrangement with specific families.
Most priests come from the peasantry, and their education is limited to what they acquire during their training for the diaconate and in the relatively short period thereafter. They are, however, ranked according to their learning, and some acquire far more religious knowledge than others.
Debteras often have a wider range of learning and skills than what is required for a priest. Debteras act as choristers, poets, herbalists, astrologers, fortune-tellers, and scribes (for those who cannot read).
Some monks are laymen, usually widowers, who have devoted themselves to a pious life. Other monks undertake a celibate life while young and commit themselves to advanced religious education. Both kinds of monks might lead a hermit’s life, but many educated monks are associated with the great monastic centers, which traditionally were the sources of doctrinal innovation or dispute that had sometimes riven the Ethiopian Orthodox Church. Nuns are relatively few, usually older women who perform largely domestic tasks in the churches.
The faith and practice of most Orthodox Christians combine elements from Monophysite Christianity as it has developed in Ethiopia over the centuries and from a non-Christian heritage rejected by more educated church members but usually shared by the ordinary priest. According to Monophysite doctrine, Christ is a divine aspect of the trinitarian God. Broadly, the Christian elements are God (in Amharic, Egziabher), the angels, and the saints. A hierarchy of angelic messengers and saints conveys the prayers of the faithful to God and carries out the divine will. When an Ethiopian Christian is in difficulty, he or she appeals to these angels and saints as well as to God. In more formal and regular rituals, priests communicate on behalf of the community, and only priests may enter the inner sanctum of the usually circular or octagonal church where the ark (tabot) dedicated to the church’s patron saint is housed. On important religious holidays, the ark is carried on the head of a priest and escorted in procession outside the church. The ark, not the church, is consecrated. Only those who feel pure, have fasted regularly, and have generally conducted themselves properly may enter the middle ring to take communion. At many services, most parish members remain in the outer ring, where debteras sing hymns and dance.
Weekly services constitute only a small part of an Ethiopian Orthodox Christian’s religious observance. Several holy days require prolonged services, singing and dancing, and feasting. An important religious requirement, however, is the keeping of fast days. Only the clergy and the very devout maintain the full schedule of fasts, comprising 250 days, but the laity is expected to fast 165 days per year, including every Wednesday and Friday and the two months that include Lent and the Easter season.
In addition to standard holy days, most Christians observe many saint’s days. A man might give a small feast on his personal saint’s day. The local voluntary association (called the maheber) connected with each church honors its patron saint with a special service and a feast two or three times a year.
Belief in the existence of active spirits–many malevolent, some benevolent–is widespread among Ethiopians, whether Christian, Muslim, or pagan. The spirits called zar can be male or female and have a variety of personality traits. Many peasants believe they can prevent misfortune by propitiating the zar.
The protective adbar spirits belong to the community rather than to the individual or family. The female adbar is thought to protect the community from disease, misfortune, and poverty, while the male adbar is said to prevent fighting, feuds, and war and to bring good harvests. People normally pay tribute to the adbars in the form of honey, grains, and butter.
Myths connected with the evil eye (buda) vary, but most people believe that the power rests with members of lowly occupational groups who interact with Amhara communities but are not part of them. To prevent the effects of the evil eye, people wear amulets or invoke God’s name. Because one can never be sure of the source of illness or misfortune, the peasant has recourse to wizards who can make diagnoses and specify cures. Debteras also make amulets and charms designed to ward off satanic creatures.
The belief system, Christian and other, of peasant and priest was consonant with the prerevolutionary social order in its stress on hierarchy and order. The long-range effects on this belief system of a Marxist-Leninist regime that ostensibly intended to destroy the old social order were difficult to evaluate in mid-1991. Even though the regime introduced some change in the organization of the church and clergy, it was not likely that the regime had succeeded in significantly modifying the beliefs of ordinary Christians.
Islam is a system of religious beliefs and an allencompassing way of life. Muslims believe that God (Allah) revealed to the Prophet Muhammad the rules governing society and the proper conduct of society’s members. Therefore, it is incumbent on the individual to live in a manner prescribed by the revealed law and incumbent on the community to build the perfect human society on earth according to holy injunctions. Islam recognizes no distinctions between church and state. The distinction between religious and secular law is a recent development that reflects the more pronounced role of the state in society and of Western economic and cultural penetration. Religion has a greater impact on daily life in Muslim countries than it has had in the largely Christian West since the Middle Ages.
Islam came to Ethiopia by way of the Arabian Peninsula, where in A.D. 610, Muhammad–a merchant of the Hashimite branch of the ruling Quraysh tribe in the Arabian town of Mecca–began to preach the first of a series of revelations he said had been granted him by God through the angel Gabriel. A fervent monotheist, Muhammad denounced the polytheism of his fellow Meccans. Because the town’s economy was based in part on a thriving pilgrimage business to the shrine called the Kaaba and to numerous other pagan religious sites in the area, Muhammad’s censure earned him the enmity of the town’s leaders. In 622 he and a group of followers accepted an invitation to settle in the town of Yathrib, later known as Medina (the city), because it was the center of Muhammad’s activities. The move, or hijra, known in the West as the hegira, marks the beginning of the Islamic era and of Islam as a force in history; indeed, the Muslim calendar begins in 622. In Medina, Muhammad continued to preach, and he eventually defeated his detractors in battle. He consolidated the temporal and the spiritual leadership in his person before his death in 632. After Muhammad’s death, his followers compiled those of his words regarded as coming directly from God into the Quran, the holy scriptures of Islam. Others of his sayings and teachings, recalled by those who had known him, became the hadith. The precedent of Muhammad’s personal behavior is called the sunna. Together, these works form a comprehensive guide to the spiritual, ethical, and social life of the orthodox Sunni Muslim.
The duties of Muslims form the five pillars of Islam, which set forth the acts necessary to demonstrate and reinforce the faith. These are the recitation of the shahada (“There is no god but God [Allah], and Muhammad is his prophet.”), salat (daily prayer), zakat (almsgiving), sawm (fasting), and hajj (pilgrimage). The believer is to pray in a prescribed manner after purification through ritual ablutions each day at dawn, midday, midafternoon, sunset, and nightfall. Prescribed genuflections and prostrations accompany the prayers, which the worshiper recites facing toward Mecca. Whenever possible, men pray in congregation at the mosque with an imam, or prayer leader, and on Fridays they make a special effort to do so. The Friday noon prayers provide the occasion for weekly sermons by religious leaders. Women may also attend public worship at the mosque, where they are segregated from the men, although women usually pray at home. A special functionary, the muezzin, intones a call to prayer to the entire community at the appropriate hour. Those out of earshot determine the time by the position of the sun.
The ninth month of the Muslim calendar is Ramadan, a period of obligatory fasting in commemoration of Muhammad’s receipt of God’s revelation. Throughout the month, all but the sick and weak, pregnant or lactating women, soldiers on duty, travelers on necessary journeys, and young children are enjoined from eating, drinking, smoking, or sexual intercourse during the daylight hours. Those adults who are excused are obliged to endure an equivalent fast at their earliest opportunity. A festive meal breaks the daily fast and inaugurates a night of feasting and celebration. The pious well-to-do usually perform little or no work during this period, and some businesses close for all or part of the day. Because the months of the lunar year revolve through the solar year, Ramadan falls at various seasons in different years. A considerable test of discipline at any time of the year, a fast that falls in summertime imposes severe hardship on those who must do physical work.
All Muslims, at least once in their lifetimes, are strongly encouraged to make the hajj to Mecca to participate in special rites held there during the twelfth month of the lunar calendar. Muhammad instituted this requirement, modifying pre-Islamic custom, to emphasize sites associated with God and Abraham (Ibrahim), considered the founder of monotheism and father of the Arabs through his son Ismail.
Other tenets of the Muslim faith include the jihad (holy war), and the requirement to do good works and to avoid all evil thoughts, words, and deeds. In addition, Muslims agree on certain basic principles of faith based on the teachings of the Prophet Muhammad: there is one God, who is a unitary divine being, in contrast to the trinitarian belief of Christians; Muhammad, the last of a line of prophets beginning with Abraham and including Moses (Musa) and Jesus (Isa), was chosen by God to present His message to humanity; and there is to be a general resurrection on the last, or judgment, day.
During his lifetime, Muhammad was spiritual and temporal leader of the Muslim community. Religious and secular law merged, and all Muslims traditionally have been subject to sharia, or religious law. A comprehensive legal system, sharia developed gradually through the first four centuries of the Islamic era, primarily through the accretion of interpretations and precedents set by various judges and scholars.
After Muhammad’s death, Muslim community leaders chose Abu Bakr, the Prophet’s father-in-law and one of his earliest followers, to succeed him. At that time, some persons favored Ali ibn Abu Talib, Muhammad’s cousin and the husband of his daughter Fatima, but Ali and his supporters (the Shiat Ali, or Party of Ali) eventually recognized the community’s choice. The next two caliphs (successors)–Umar, who succeeded in A.D. 634, and Uthman, who took power in 644–enjoyed the recognition of the entire community. When Ali finally succeeded to the caliphate in 656, Muawiyah, governor of Syria, rebelled in the name of his murdered kinsman Uthman. After the ensuing civil war, Ali moved his capital to the area of present-day Iraq, where he was murdered shortly thereafter
Ali’s death ended the last of the so-called four orthodox caliphates and the period in which the entire community of Islam recognized a single caliph. Muawiyah proclaimed himself caliph from Damascus. The Shiat Ali refused to recognize him or his line, the Umayyad caliphs, and withdrew in the great schism to establish the dissident sect, known as the Shia, who supported the claims of Ali’s line to the caliphate based on descent from the Prophet. The larger faction, the Sunnis, adhered to the position that the caliph must be elected, and over the centuries they have represented themselves as the orthodox branch.
Early in Islam’s history the Sufism movement emerged. It stressed the possibility of emotional closeness to God and mystical knowledge of God in contrast to the intellectual and legalistic emphasis of orthodox Sunni theology. By the twelfth century, this tendency had taken a number of forms. Orders, each emphasizing specific disciplines (ways) of achieving that closeness and knowledge, were organized. Disdained by orthodox Islamic theologians, Sufi orders nevertheless became an integral part of Islam, although their importance varied regionally.
Ethiopian Muslims are adherents of the dominant Sunni, or orthodox, branch of Islam. Shia are not represented in Ethiopia. The beliefs and practices of Ethiopian Muslims are embodied in a more or less integrated amalgam of three elements: the Islam of the Quran and the sharia, the worship of saints and the rituals and organization of religious orders, and the still-important remnant of pre-Islamic patterns. Islam in the traditional sense is dominant only on the Eritrean coast among Arab and Arab-influenced populations and in Harer and a few other towns.
In general, the most important practices of the Islamic faith, particularly regular prayer and fasting during the month of Ramadan, are observed in urban centers rather than in the smaller towns and villages and more among settled peoples than among nomads. Records of the pilgrimage to Mecca by Ethiopian Muslims are scarce.
Under Haile Selassie, Muslim communities could bring matters of personal and family law and inheritance before Islamic courts; many did so and probably continued to do so under the revolutionary regime. However, many Muslims dealt with such matters in terms of customary law. For example, the Somali and other pastoralists tended not to follow the requirement that daughters inherit half as much property as sons, particularly when livestock was at issue. In parts of Eritrea, the tendency to treat land as the corporate property of a descent group (lineage or clan) precluded following the Islamic principle of division of property among one’s heirs.
In Ethiopia’s Muslim communities, as in neighboring Sudan and Somalia, the faithful are associated with, but not necessarily members of, specific orders. Nevertheless, although formal and informal attachment to Sufi orders is widespread, the emphasis is less on contemplative and disciplined mysticism than on the powers of the founders and other leaders of local branches of the orders. Most believe that these persons possess extraordinary powers to intercede with God and have the ability to promote the fertility of women and cure illness. In many cases, these individuals are recognized as saints. People visit their tombs to pray for their help or their intercession with God.
Among indigenous religious systems, the names of certain deities and spirits recur frequently, especially among groups speaking related languages. Certain features of these traditional belief systems are broadly similar–for example, the existence of a supreme god identified with the sky and relatively remote from the everyday concerns of the people and addressed through spirits. Surface similarities notwithstanding, the configuration of the accepted roster of spirits, the rituals addressed to them, the social units (some based on the territorial community, others on common descent, generation, or sex) participating in specific rituals, and the nature and functions of religious specialists are peculiar to each ethnic group or subsection. Common to almost all indigenous systems is a range of spirits, some closely resembling in name and function the spirits recognized by neighboring Christians or Muslims.
Among the Oromo, especially those not fully Christianized, there is a belief in a supreme god called Waka, represented by spirits known as ayana. The ayana are mediators between the high god and human beings and are themselves approached through the kallu, a ritual specialist capable of being possessed by these spirits. The kallu is said to communicate directly with Waka and bless the community in his name. By contrast, some pastoral Oromo, such as the Guji and Borana, are regarded as monotheists.
In a 1944 decree, Haile Selassie forbade missionaries from attempting to convert Ethiopian Orthodox Christians, and they had little success in proselytizing among Muslims. Most missionaries focused their activities on adherents of local religions–but still with only little success. In the 1960s, there were about 900 foreign missionaries in Ethiopia, but many were laypersons. This fact was consistent with the emphasis of many such missions on the education and vocational training of the people they sought to serve. One obstacle to the missions’ success in the rural areas may have been the imperial government’s insistence that Amharic be used as the medium of religious instruction except in the earliest stages of missionary activity. There was also some evidence that Ethiopian Orthodox priests residing outside the Amhara and Tigray heartland, as well as local administrators, were hostile to the missionaries.
In the late 1960s, there were 350,000 to 400,000 Protestants and Catholics in Ethiopia, roughly 1.5 percent of the population. About 36 percent of these were Catholics, divided among those adhering to the Ethiopian rite (about 60 percent) and those following the Latin rite. The three bishops were Ethiopians. Protestants were divided among a number of denominations. The largest, nearly equaling in number the size of the Catholic congregation, consisted of adherents to the Fellowship of Evangelical Believers, the Ethiopian branch of the Sudan Interior Mission. The next largest group, about half as large, was the Ethiopian Evangelical Church Mekane Yesus, an entity that was fostered jointly by Scandinavian, German, and American Lutheran groups. This group claimed 400,000 members in the late 1970s and had an Ethiopian head. Several other groups, including the Bethel Evangelical Church (sponsored by the American United Presbyterian Church) and the Seventh-Day Adventists, had between 5,000 and 15,000 members each.
Many missionaries and other observers claimed that the revolutionary regime opposed missions and harassed the clergy and communicants. Although the government denied these accusations, its approach to those accused of not accepting its authority suggests that the mission churches and the regime had not reached a modus vivendi.