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Modern Ethiopia in East Africa was formed with the conquest of today's southern Ethiopia by the Christian Abyssinian king Menelik II during the late 19th and early 20th centuries. Christianity was introduced into the Axumite kingdom, which later became Christian Abyssinia, at an early date through its commercial and maritime relations with the Byzantine Empire, but the actual founders of the Axumite church were Syrian brothers, Frumentius and Aedesius, although those early Christian merchants gave them a foundation on which to build. Orthodox Christianity was imposed on the conquered peoples of the south, southeast, and southwest by force during and after Menelik's conquest and the subsequent creation of the Ethiopian empire state.

Islam arrived in Ethiopia in 615 CE, brought by a group of Muslims counseled by Prophet Muhammad to escape persecution in Mecca by the Quraish and travel to Abyssinia, which some consider the first Hejira in the history of Islam. Islam then expanded gradually throughout modern Ethiopia, especially in the country's low-lying parts, with the expansion being more vigorous in the 19th and early 20th centuries as a resistance to the conquest by Christian Abyssinia. Nearly all Ethiopian Muslims are Sunni.

Religious Distribution

The Federal Central Statistical Agency (based on the 2007 Census) reported the following religious distribution: Ethiopian Orthodox Christians (EOCs), 43.5%; Muslims, 33.9%; Protestants, 18.6%; followers of indigenous religion, 2.6%; Catholic, 0.7%; and others, 0.6%. All religions are found in all regions, with variations in their share among the total population. For instance, EOCs are dominant in Addis Ababa, Amhara, and Tigray, while Muslims constitute the larger proportion in Somali, Harari, Afar, Oromia, and Benishangul Gumz. In the Southern Nations, Nationalities, and People's Region (SNNPR) and Gambella, Protestants have larger representations. Christian evangelical and Pentecostal groups continue to be the fastest growing groups.

Indigenous religion includes a variety of belief systems practiced by different ethnic groups, who in many instances practice their indigenous beliefs side by side with their “official” religions. Among some ethnic groups such as the Gamo and Tambaro, and in some parts of the Hadiya and Kambata zones, there is what Tibebe Eshete (2009) has called “the well-preserved heritage of a fascinating mix of Christianity and traditional religion” (p. 32). The Oromo, the largest ethnic group in Ethiopia, believe in one Supreme Being or Creator called Waaqa (God); their belief system is called Waaqeffanna, and a believer in Waaqa is called Waaqeffata. Waaqeffanna is solemnized by a high-ranking priest known as Qaalluu; these priests are referred to as the guardians of the laws of Waaqa on earth.

State and Religion

From its introduction to the kingdom until the fall of the last monarch in 1974, Ethiopian Orthodox Christianity was the official state religion. To describe the support Ethiopian Orthodox Christianity received from the monarch, Patrick Gilkes proposed the term theocracy—that is, religion was a major preoccupation of the emperors, and the main function of the throne was to support the church. However, the Dergue's 1987 constitution, Article 46(3), separated state and religion, while the 1995 constitution of the Federal Democratic Republic of Ethiopia (FDRE), Article 11, not only reaffirmed the separation of state and religion but also declared that neither should interfere in the affairs of the other. Nevertheless, this does not necessarily mean that the state does not interfere in the internal affairs of religious organizations, nor does it mean that it always treats all religions in the same manner. Muslims, Protestants/Evangelicals, and indigenous believers accuse the state of being biased in favor of the EOCs. (For the suppression the Protestants/Evangelicals faced under the Dergue, see Eshete, 2009.)

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