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presence in the economic sphere due to governmental corruption. By playing a role in the economy, they are able to prevent or limit some of the corruption. According to
Pentecostal teachings, spiritual growth is paired with economic progress to show the result of living righteously. By making these synonymous, the movement inspires people to live the lifestyle prescribed by Pentecostalism. Pentecostal organization also work with
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and traveling allowed
Pentecostalism to fit their lifestyles more than other Ethiopian religions. The lifestyle outlined by Pentecostalism fit the lifestyle of urban college students more than the Orthodox Christianity exposed to them throughout their childhood. These students were in their teens and
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reinforces the belief that
Pentecostals and their God hold a special power over these spirits, a conviction that has led people to convert to Pentecostalism and abandon denominations that do not address the concerns of local people with such spirits. The practice of spiritual transformation brought
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Because the
Ethiopian Orthodox Church has evolved throughout Ethiopian History, it has received certain privileges from the government. During the 1960s, the Ethiopian Orthodox Church was the only Christian denomination accepted by the government. This caused the emergence of Open and Closed areas
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missionaries, along with those from other denominations, out of
Ethiopia. The established Oneness churches organized as the Apostolic Church of Ethiopia (ACE), and Teklemariam assumed leadership. Later, Teklemariam espoused a Christological doctrine which led to an official split with the UPC in
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Much of the
Pentecostal movement is targeted at youth. A group of Swedish Pentecostals relied on summer Bible schools to help spread the practices of Pentecostalism. Other youth were brought to Pentecostalism through friends and literature explaining the practices. In the 1960s youth groups were
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of
Pentecostal churches resembles the same economic prosperity evident in the gospel. The consistencies between these objectives have drawn people to the movement. In pursuit of further economic prosperity, people may join Pentecostal churches to gain wealth. Pentecostals see the need for their
192:, people did not want to take on the Orthodox Christianity that was imposed by their conquerors, and many converted to Protestant Christianity. Physical attacks on Pentecostals were a result of the Orthodox hierarchy within the government and the distrust of Pentecostals by Orthodox believers.
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has led
Pentecostals to structure their movement around national unity and to use to slogan "the Gospel for Ethiopia by Ethiopians". To further demonstrate national unity, Pentecostal churches rely on languages to reach more people. This is a practice taken from the Orthodox church, which uses
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government shut down the Addis Ababa FBGC church. During the Derg period, Pentecostalism was targeted with the goal of stopping its practice by closing churches and beating and imprisoning practitioners. This was done to produce fear in believers and scare them from practicing
Pentecostalism.
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The belief that
Pentecostalism is both engaging and uplifting attracts people to the practice as many citizens have looked to enhance their lives. Pentecostalism is rooted in a reciprocal relationship between people and God. Pentecostal churches were found to be the root of finding economic
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backgrounds to assume leadership roles within the Pentecostal churches. The Pentecostal movement has mostly affected urban settings where young, educated, and middle-class people have been its main converts. The mobility of the youth and the similarities between their
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in more people as it emphasized the transformation of the self and individuals. Not only do people accept Jesus as their savior, but they see themselves in a different perspective. People that joined the church are expected to cease non-Christian rituals, such as
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in 1991, churches began preaching prosperity and growth outside the government and to discuss fighting corruption. Some Pentecostal worshipers state that the style of worship offers them tangible help for worldy problems. Worship services include the practices
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The appeal for an officially recognized Pentecostal organization was rejected by the royal government. This was only the beginning of political repression, which accelerated in the 1970s. On one 1972 Sunday alone, 250 worshipers were arrested. In 1979, the
148:, Pentecostal, and born-again Christians were labeled as "Pente". This term was first used in a derogatory and mocking tone during the Derg regime. The term was first associated with the group after an attack on hundreds of Pentecostal youth in
116:(Mulu Wengel) was founded. This church was the first independent Pentecostal church of Ethiopia and is still the largest Pentecostal group in Ethiopia. As churches were established, they relied on university students from
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was executed, further forcing Pente groups to move their activities underground. Despite the desire for unity among Pentecostal leaders, many churches were small in numbers and divided from other Pentecostal churches.
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in 1976. During the time when Pentecostals had to practice in closed areas, radio was one of the few methods they could rely on to spread their messages. In 1967 despite previous legislation, the registration of the
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2001. Oneness Pentecostalism differs from traditional forms of Pentecostals because it rejects the Trinity and water baptism is in the name of Jesus Christ for the remission of sins rather than a church ritual.
39:, Pentecostalism relied on youth and technology to spread its practices throughout the country. It has been found to contribute to the prosperity of people in Ethiopia. The message of Pentecostalism includes
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created in urban towns to promote exposure of Pentecostalism to youth. These youth groups have re-emerged through the Ethiopian Evangelical Student Association, which operates on all university campuses.
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where Orthodox Churches could practice freely, while Pentecostal churches and other denominations were forced to practice in private and keep a low profile. This governmental support of the
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The Impact of the Charismatic Movement and Related Tensions on the Traditional Lutheran Worship of the South Central Synod of the Ethiopian Evangelical Church Mekane Yesus Since 1991
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prosperity and contributed to economic growth in the country as a whole. Churches also played a critical role in fighting corruption within the Ethiopian economic system. Because of
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and humanitarian work. Some pastors have begun preaching against repressive tactics of the government and highlight accountability and stopping corruption in their sermons.
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Converted believers decided to return to their traditional culture. In a survey of non-orthodox Christians, 16 percent classified as Pentecostals during the Derg reign. All
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154:
663:
Haustein, Jörg; Fantini, Emanuele (2013). "Introduction: The Ethiopian Pentecostal Movement – History, Identity and Current Socio-Political Dynamics".
346:(HBC), and the ACE. Each maintain constituencies of approximately 500,000 members. In 2007, 628 different Pente groups were registered with Ethiopia's
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Pentecostalism has paid attention to local spirits, while other Protestant churches have dismissed such spirits or denied belief in them. The use of
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321:, Pentecostals have relied on public initiatives and a societal presence to continue their influence within the political sphere. The
104:(FBGC) was created in 1967. Pentecostal practices eventually affected other Protestant denominations in Ethiopia, particularly the
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222:. Pentecostalism is believed to offer tangible help and holistic salvation that incorporates the self, spirit, and behaviors.
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began the first Pentecostal initiatives in Ethiopia, largely independent of influenced by American practices. In 1967, the
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In Ficquet E., Prunier G. (Eds), Understanding Contemporary Ethiopia,: Monarchy, Revolution and the Legacy of Meles Zenawi
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was denied. People from outside the Pentecostal movement were alarmed by the "emotional stirring" brought about by the
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A Critical Survey of the Development of Charismatic Influences in the Ethiopian Evangelical Church Mekane Yesus
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754:"Crafting Ethiopia's Glorious Destiny: Pentecostalism and Economic Transformation under a Developmental State"
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35:, with a constituency of above 1 million members. Despite persecution by the government and the dominant
368:"Pentecostal and Charismatic Movements in Ethiopia – European Research Network on Global Pentecostalism"
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226:, choirs, and a non-traditional music draw people to Pentecostal churches, as well. This along with
350:. As of 2016 it is believed there are several million practitioners of Pentecostalism in Ethiopia.
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100:. Pentecostalism, during the 1960s, attracted many students, and the movement grew enough that the
598:"Pentecostalism in a rural context: dynamics of religion and development in Southwest Ethiopia"
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527:"Charismatic Renewal, Denominational Tradition and the Transformation of Ethiopian Society"
471:, Three Traditions in Comparison and Interaction, University of California Press: 88–102,
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As of 2011, the three largest explicitly Pentecostal Ethiopian churches are the FBGC, the
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converted to Oneness Pentecostalism. In 1972, the government forced Oneness
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445:"Go Pente! The Charismatic Renewal of the Evangelical Movement in Ethiopia"
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Writing Religious History: The Historiography of Ethiopian Pentecostalism
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Writing Religious History: The Historiography of Ethiopian Pentecostalism
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Writing Religious History: The Historiography of Ethiopian Pentecostalism
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Peel, J. D. Y. (2016), "Postsocialism, Postcolonialism, Pentecostalism",
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and beliefs around expectations for a better life. After gaining
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Then and Now: The Many Faces of Global Oneness Pentecostalism
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89:, the country's capital. In 1960, a mission was created in
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and form their own development wings. These wings provide
551:. (Unpublished Master's Thesis). University of Liverpool.
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694:. New York: Cambridge University Press. pp. 62–64.
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Reed, David (2014). Robeck, Cecil; Yong, Amos (eds.).
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In 1951, Anna-Liisa and Sanfrid Mattson traveled from
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23:forms of Christianity—often included within the
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534:Evangelisches Missionswerk in Deutschland (EMW)
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238:In the 1969, an Ethiopian minister named
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280:Relevant discussion may be found on the
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639:. Harrassowitz Verlag. pp. 14–15.
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566:. PhD Thesis (University of Liverpool).
469:Christianity, Islam, and Orisa-Religion
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251:Pentecostalism empowering Africa
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443:Fantini, Emanuele (July 2015).
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102:Full Gospel Believers Church
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19:is the practice of various
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17:Pentecostalism in Ethiopia
838:Protestantism in Ethiopia
244:United Pentecostal Church
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833:Pentecostalism in Africa
159:Gifts of the Holy Spirit
801:Haustein, Jörg (2011).
489:Haustein, Jörg (2011).
477:10.1525/j.ctt1ffjng5.10
64:, and powerful prayer.
677:10.1558/ptcs.v12i2.150
635:Haustin, Jörg (2011).
614:10.1558/ptcs.v12i2.231
596:Freeman, Dena (2013).
562:Godebo, Yacob (2011).
234:Oneness Pentecostalism
108:. Finnish and Swedish
240:Teklemariam Gezahagne
348:Ministry of Justice
344:Hiwot Berhan Church
273:of this section is
167:Mekane Yesus Church
50:speaking in tongues
772:10.4000/assr.27903
338:Current statistics
155:Mulu Wengel Church
118:Ethiopian Orthodox
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146:Evangelical
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827:Categories
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271:neutrality
161:. In 1979
150:Debre Zeit
142:Protestant
126:twenties.
41:prosperity
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282:talk page
228:preaching
205:Practices
123:modernity
52:, divine
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275:disputed
211:exorcism
62:prophecy
58:exorcism
33:Ethiopia
29:P'ent'ay
220:alcohol
190:Wolaita
95:Swedish
93:by the
83:mission
79:Finland
68:History
54:healing
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377:1 May
188:. In
186:Ge’ez
91:Awasa
807:ISBN
776:ISSN
722:help
696:ISBN
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379:2015
268:The
137:Derg
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