Introduction
This paper is motivated by a recently circulated video produced in Gondar that documents practices of forced religious conversion and coercive manipulation directed at members of the Ethiopian Orthodox Church. The video1 depicts economically vulnerable Orthodox believers being pressured by Pentecostal groups—identified as “Mulu Wongel” (“Full Gospel”)—to renounce their faith, burn their kitab, and denounce Saint Mary (Kidist Mariam) in exchange for food aid and other forms of material assistance. Such practices raise serious concerns regarding freedom of religion, informed consent, and the exploitation of poverty.
The involvement of foreign religious actors, reportedly operating in coordination with local authorities, suggests a broader structural problem rather than isolated incidents. Anti-Orthodox campaigns have historical depth in Ethiopia and cannot be understood as recent developments. These campaigns intensified during the Woyane (the other name for Tigray People’s Liberation Front (TPLF) period and appear to have become increasingly visible and institutionalized in the post-TPLF/EPRDF era. The instrumentalization of material deprivation to induce religious conversion constitutes a violation of basic human dignity and, under international human-rights norms, may qualify as coercion.
This paper does not aim to engage in theological debate, nor does it seek to adjudicate doctrinal differences. Religion is acknowledged as a sensitive domain that often elicits strong reactions. Instead, the focus is on the Ethiopian Orthodox Church as a historical, cultural, and social institution that has played a central role in shaping Ethiopian identity, social cohesion, and political sovereignty2.
The Ethiopian Orthodox Church is among the oldest Christian institutions in the world, yet it has faced sustained external and internal pressures since the sixteenth century, beginning with Portuguese Jesuit interventions. Subsequent periods witnessed continued incursions by both Islamic powers and Western evangelical missions. These efforts often relied on direct proselytization practices that were intrusive and coercive in nature, particularly when directed at economically marginalized communities. The author has observed these dynamics firsthand over several decades.
The manifestations of these pressures are complex and frequently parallel broader colonial or neo-colonial projects. During the Italian occupation, for example, Orthodox institutions and clergy were explicitly targeted. Italian forces carried out documented massacres of Orthodox monks, recognizing the church as a core pillar of Ethiopian nationalism, cultural continuity, and resistance to foreign domination. This historical record underscores the extent to which assaults on the church have also been assaults on Ethiopian sovereignty.
Of particular concern is the role of the Ethiopian state in the contemporary period. Since the rise of the TPLF/EPRDF, there has been documented evidence of systemic discrimination against the Ethiopian Orthodox Church and its adherents, alongside preferential treatment and institutional support extended to evangelical, Pentecostal, and Protestant groups. This pattern of state alignment has contributed to religious inequality, social fragmentation, and the erosion of long-standing communal structures. The Prime Minister and his high-ranking official belong to this group. They openly use the muscle of the state institutions to suppress the Orthodox Christians.
This paper argues that these developments warrant serious scholarly and advocacy-based attention. Addressing coercive religious practices and state-sanctioned disparities is essential not only for protecting religious freedom, but also for preserving social stability and historical continuity in Ethiopia.
Ethiopia at a Crossroads: Religious Violence, Ethnic Federalism, and Regional Instability. Read More …
Source: eurasiareview news analysis
