The city of Baltimore, Maryland, is home to a vibrant Ethiopian population, with the Ethiopian-American community primarily located in central Baltimore, particularly in the historic Chinatown area. This neighborhood boasts numerous Ethiopian businesses, including restaurants, a café, and a market.
The Chinatown Gate in Baltimore, where the Ethiopian-American community is centered.
Of the approximately 75,000 Ethiopian Americans residing in Maryland, a significant portion, between 30,000 and 50,000, reside in Greater Baltimore. The majority of Ethiopian-Americans in Baltimore are Christians, with many belonging to the Ethiopian Orthodox Tewahedo Church.
Origins and Development
The Ethiopian Orthodox Tewahedo Church, with an estimated worldwide membership of about 36,000,000, is the largest of the Oriental Orthodox Churches. Its history dates back to the acceptance of Christianity by the Kingdom of Aksum in 330 AD.
Administratively, the Ethiopian Church was part of the Coptic Orthodox Church from the first half of the 4th century until 1959, when it was granted autocephaly (full independence) by the Pope of the Coptic Orthodox Church. In this same year, the first Ethiopian Orthodox parish was opened in the US: Holy Trinity Church in the Bronx, NY.
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The 1974 Marxist revolution in Ethiopia not only overthrew the Emperor but also began a campaign against all religious groups in the country. After the collapse of the Communist government (1991), the head of Ethiopian Church, Patriarch Merkorios, was accused of collaboration with the former regime.
A number of other Ethiopian bishops joined him, which further intensified the spread of Ethiopian Orthodox churches in America. Eventually, the exiled group formed “The Legitimate Holy Synod of the Ethiopian Orthodox Tewahedo Church” with headquarters in Oakland, California - a Church body in opposition to the Synod of Bishops in Ethiopia.
For a number of years, Ethiopian Orthodox churches in America were divided between the two rival factions. This schism lasted until 2018, when delegations from both sides, along with the Ethiopian Prime Minister, met in Washington, DC. An agreement was reached that provided for the return of Patriarch Merkorios to Ethiopia to become co-patriarch along with Patriarch Matthias (elected in Ethiopia in 2013).
Presently, Ethiopian Orthodox churches in the USA are divided into five dioceses, and they continue to grow rapidly.
The Ethiopian Evangelical Church Mekane Yesus (EECMY)
The Ethiopian Evangelical Church Mekane Yesus (EECMY) was established through mission organizations and converted indigenous believers, giving the church a complex background. The EECMY’s holistic theology and reflection were conceived through conversion and authentic experiences related to one’s ethnic, linguistic, and cultural background.
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The EECMY’s foundation lies in-betweenness, demonstrating its hybrid existence with both Western and African roots. The in-between approach of the EECMY could be a model demonstrating how one organization, nation, church, or community may be able to flourish with intercultural competence beyond either/or identities.
The Ethiopian Orthodox Church Explained
Historical Context and Ethiopian Identity
Ethiopia’s history of resisting European colonization and efforts to maintain its own cultural and religious identity have contributed to a sense of pride and confidence among Ethiopians. This has also resulted in a sense of suspicion towards people from the global north, which affects how Ethiopians interact with foreigners and their efforts to evangelize in the country.
The belief that Ethiopia is a Christian nation has been strong since in the early fourth century. Looking back at Ethiopian history, it is evident that the emperors were primarily interested in obtaining material, rather than religious, support from missionaries.
Emperor Haile Selassie I (1930-1974) was considered “Elect of God.” His power was unlimited and unquestionable by the people. It was during his time that Amharic was instituted as the official language and Orthodox Christianity state religion. This bond was founded on the belief of all Ethiopian emperors that they were descendants of the line of Judah, which was directly linked to Christ.
Emperor Haile Selassie I, a key figure in Ethiopian history and identity.
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The Ethiopian Orthodox Tewahedo Church has had such a profound influence on Ethiopian society. However, the EOTC has led to a syncretism of Christianity with African religion and Judaism. It’s because of this syncretism argues Rode Molla that the Western missionaries- specifically Lutheran Europeans- led the effort to renew the Ethiopian Orthodox Tewahedo Church (EOTC).
That victory was and continued to be a significant event, as it marked the first time that African forces had defeated a European power during the colonial era.
When he returned to Ethiopia in 1941, the king was determined not to allow any foreigners to enter the country. Those experiences have contributed a lot of Ethiopians a sense of pride and also being suspicious of any white people, as Ethiopians called them “ፈረንጅ-Ferej”.
Ethiopian Christian Habitus
An Ethiopian Christian habitus is one that enables Christians to act as if Christ died for us so that we are no longer alienated from God. Christian formation is key to how an Ethiopian Christian habitus is fostered.
Many foreigners have worked with Ethiopians in different fields, including the ministry of health and other relief works, and they have found that the Ethiopians’ confidence and education have made working together much easier.
