University of Liverpool (Chester College of Higher Education)
Abstract
The onjective of the study is the consider how the charismatic movement has influenced the doctrine and life of the Ethiopian Evangelical Church Mekane Yesus. The whole critical survey is constructed through a study of academic theological texts, chariamatic literature, numerous EECMY documentary reports and the writer's own personal experience. Following a study of the Biblical understanding of the Holy Spirit and a dicussion of the retrieval of its place in the life of the church, traditional pneumatological perspectives of the church are surveyed. The invisible personal work of the Holy Spirit is indicated, notably beyond the appointed liturgical means of grace. A critical examination follows of the worldwide roots of the charismatic movement; its emergence in Ethiopia, particuarly within the EECMY; the social and ecclesiastical reactions to that movement, and the tension between the traditional doctrine of the Spirit and its current experiential manifestations. This study shows that the chariamatic challenge has led the church to restate its teaching about the Holy Spirit within its congregations. The particular charismatic roots and sources of baptism in the Holy Spirit, with its charismatic interpretation and the needs and pattern of his empowerment, is then explored through its contemporary theological and pastoral aspects. Recognising varying views on the seond baptism or experience, the conclusion then discusses the place of further fillings with the Spirit subsequent to its initial reception. The substantive discussion indicates that the charismatic influences seem to provide the church with a reasonable challenge and also with opportunities to reappraise its traditional theology and liturgical practice in the light of a fresh understanding of the work of the Holy Spirit. This gives opportunities to involve many members in renewal, supporting such developemnt so that the whole spiritual status of members and their church life are enriched. There remains the likelihood that the process of charismatic renewal has yet to unite all members in a common understanding: further educational processes, both theological and experiential, are necessary in order to avoid harmful confusion
