Ato Getachew  Bellete

As history testifies, the first party of nine Sudan Interior Mission, SIM[1]  missionaries and two other dependents, under the leadership of Dr. Thomas Lambie, entered Ethiopia in December 1927.   In fact, Dr. Lambie of the American United Presbyterian Mission, and a veteran missionary doctor had started work on building a hospital, traditionally called by the name "Lambie Hospital", in Addis Ababa in 1926.  Presently the institution's name has changed to the Ethiopian health and Nutrition Institution,  HNI.  Although the missionaries who were led by Lambie arrived in Addis Ababa in 1929,  they were delayed until March 7,1928 to make their way to their dream destination-Jimma, the capital of the then Kefa region, 250 miles to southwest.  The grave opposition from the hierarchy of the Ethiopian Orthodox Church and an unsettled political atmosphere in Addis Ababa were mentioned as the main reasons for the delay from their prior objectives.  Finally, after staying for a while in the capital, the then foreign minister of Ethiopia, Bilaten Geta Hiruy,  proivided the missionaries with a parmit, which gave them freedom to "take the air," but no specific permission to engage in any mission activities (Cotterell, 1973 Cumbers, 1995, Balisky, 1997, Fargher, 1996).

The reason why the first missionaries envisioned  Kefa region as their primary destination was that the area was considered to be under the influence of Islam and paganism. After many days of travel by mules and horses, the guide missed the road, or possibly had never known the route very well. As many writers mention, the guide quickly assured them, however, that by continuing south as far as Hosanna in the Kambata province, they could cross over from there to Jimma. As they neared to Hossana, the chief  town of Kembata welcomed them with a great crowd of warriors and people, and escorted them to the governor’s residence. There Dr. Lambie was astonished to find a former patient and friend of his days in Walega province, west of the capital, Dejazmach Meshesha, the godfather of Ras Teferi, later His Emperor Majesty Haile Selassie of Ethiopa. Meshesha informed Lambie that another of his former patients from Walaga was governor of the neighboring Walaitta district. He, too, welcomed the missionaries, assuring them that they might open a mission station at Soddo. Before finally settling anywhere, the missionaries decided to investigate the third area, Sidamo province, east of Walaitta. Again, to the astonishment of Dr. Lambie, the new general-governor was Dejazmach Biru, a good friend of Lambie (Cotterell, 1973; Balisky, 1997; Fargher, 1996).

True, the story of the Kale Heywet Church in Ethiopia, EKHC, is interwoven with the story of the Sudan Interior Mission, SIM. As Cotterell (1973 P. 166) writes, “it is pointless to ask the question like, ‘what would have happened if the missionaries had proceeded with their original plan of a base at Jimma?”   At least, the question can lead one to appreciate the divine intervention that took place in the life of the first pioneers. No one can deny that the story of the Kale Heywet church is closely linked with the names of Dr. Lambie, Glen Cain, Walter Ohman and many other dedicated and godly pioneers who sacrificed their lives to the Gospel. All devoted themselves to Ethiopia. But, of all such sacrificial and magnificent  ministries, as Cotterell (1973) clearly pinpointed the case, “the story of the Kale Heywet Church is not as such the history of the missionaries at all.” The historical fabric of the Church was constructed by hundreds of Ethiopians, many of whom suffered a misguided persecution, but who, have found freedom from a devil-ridden world took the liberating news to the rest of the people.The following single episode clearly can show how those believers were bold enough to speak out about their faith when facing sufferings and persecutions:

Wandaro, one of the first converts, was not freed, though. Dogiso, the local chief, took him to the market place on the edge of town with a rope tied to his wrist. In the market place he made him hold his hand up high. “See, everyone. Look! See, Wandaro is bound. He is tied up. Don’t go to his church again to worship. He isn’t there. He is tied up. Don’t try to go to his place. Don’t go near to that place. There is no more church there. It is broken down. The materials of that church are now doing other work. Wandaro is tied up. Don’t go to worship there anymore.” But Wandaro answered loudly, “Everyone listen! Listen to me! Believe on the Lord Jesus Christ for salvation. This rope you see is not the final rope. This rope man has put on my wrist. This is not from God.” Dogiso grabbed Wandaro by the beard. He shocked Wandaro’s head with violent rage, pulling some of his beard out by the roots and leaving his face torn and bleeding. “Now, will you give up the white man’s God?  Now will you give up your faith? Between the lashings Wandaro managed to say to his friends, “Christ was buried right in the ground, ground like we stand upon. Why do you weep? I am yet with you. Why weep? Why are you afraid? I am not afraid, (Davis, 1966, P. 127).       

 As Davis (1984) writes “looking back on those days, one can readily discern the strategy of the Holy Spirit. God raised up strong, individualistic, courageous personalities, through whom He brought the Kale Heywet Church to birth,” (p.10).

Although it needs further  explanations and detail  study, the following suggested of stages will give vivid highlights regarding the long history and relationships of the Kale Heywet Church and SIM.   Read more..