Monday, January 14, 2013

Neutralizing the Church...

የቀበረ ሲያረዳ የነበረ ሲያወራ ያምራል! ያምራልና እስኪ ዶ/ር አረጋዊ በርሄ የሚሉትን ሰምተን እናስተውልስተውል በጥብዐት ተነሥተን ቤተ ክሲያናችንን ነጻ እናውጣአለያም በሰማዕትነት እንለፍ። ይኽ ካልተቻለን ደግሞ ዐርፈን እንቀመጥ እንጂ ባካችን "እገሌ መስቀል ተሳልሟል፤ እገሌ ቆርቧል" እያልን ራሳችን ነኹልለን ሰው ከማነኹለል እንቆጠብ።

The TPLF therefore took a series of coordinated steps to neutralize the church’s influence.
The first was, to uphold the Dergue’s measure of nationalization of church land, which denied the church its economic power and frustrated hopes of resurgence among the rightist multinational movement in Tigrai, such as the EDU. The centuries-old economic status of the church was broken and it was forced to enter into new social contracts with its followers. Gulti land was no longer controversial and, as far as the rim was concerned, the peasants saw it as a fair compensation for parish priests for their services: the nationalization of rim land met resistance not only from the church but also from the community. During the first phase of land distribution, many localities refused to distribute rim land. Threatened by mass resistance, the TPLF tolerated the continued ownership of rim land in such localities and in fact used it as a means of justifying its recognition of the importance of the church.

The second step was to try and move the socio-economic focus of life from the church to the people’s assemblies. All administrative and social activities were taken over by the associations and the baitos and even church affairs such as the rights and obligations of the church and its followers fell under the jurisdiction of the assemblies. The capacity of the church to mobilize and influence the people waned. The church lost its status as mediator in conflicts, rights over spiritual and familiar issues because the new political authorities did not support it.

Thirdly, the TPLF launched a series of conferences or ‘seminars’ for selected parish priests in 1979 to win them over. The underlying motive of the seminars was to isolate the church in Tigrai from the wider Ethiopian church in order to foster Tigraian nationalism along the lines of the TPLF’s strategic objective. Suppressed Tigraian nationalism was invoked to challenge the dominant Ethiopian Orthodox Church. The initial woreda seminars for priests were conducted by an eloquent TPLF fighter, Gebre-Kidan Desta, a graduate of the Theological  College at Addis Ababa University. The themes of the seminars were to replace the Ethiopian Church’s authority by a TPLF-minded church and the language in the church with Tigrigna and, ultimately, to further Tigraian nationalism and identity.

This process involved the mobilization of parish priests and ordinary Christians to isolate them from the church’s national hierarchy. To weaken church authority, an intelligence group was formed under Sibhat Nega to infiltrate  the well established monasteries in Tigrai, such as Debre Damo, by planting TPLF members camouflaged as monks and influencing church activities in the interests of the TPLF.

In 1987 and 1989, regional and national conferences for priests were organized by the TPLF in liberated territories to reshape the Tigrai Church in line with the TPLF’s programme. A separate secretariat of the Orthodox Church was formed in the liberated areas of Tigray and was supposed to operate under TPLF guidelines. Practically, the Ethiopian Church was divided in two separate secretariats, one under the regime and the other under the TPLF. Both worked in Tigrai until 1990, when the TPLF overran Meqele, the capital of Tigrai. The regime’s secretariat fled Meqele for Dessie and the secretariat in the liberated territories entered Meqele and operated there until the TPLF seized state power in 1991.

This only explains, for instance, the recent deportation of the in-many-ways-perfect Ethiopian Orthodox Tewahedo priest L.K. Haile Sellassie. Ah! an ETHIOPIAN deported by "an intelligence group... formed under Sibhat Nega to infiltrate  the well established monasteries... by planting TPLF members camouflaged as monks [now even as bishops!] and influencing church activities in the interests of the TPLF.


  1. TPLF and the leaders are mad since 1983.

  2. Hi Fool brother: Did you trust Aregawi Berehe? an dyo yu are inviting us to read that. I have read the same qoutation once, but it did not any sence and it is very obvious political startegy.

  3. Your hero “the in-many-ways-perfect Ethiopian Orthodox Tewahedo priest L.K. Haile Sellassie” was one head of one department at EOTC, earning two salaries one from the CHURCH, and second from MK [Mahibere KIS/pocket] and partly from TPLF as well, as Tigrian, I can assume what is perfect for you is, sorry for your measurement, it only show you blind hatred to TPLF to measure the perfection of the priest

  4. I invite you read this son that you can see how much you are at the backአይቴ-እረክቦ-ለጋኔን-ከመ-እብሎ-እንብየ-ለ/#more-714

    my friend please read more and think better