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..