Religion in Eritrea

The denominations of the religions in Eritrea also differ from source to source.

For Christianity the Pew Research Center indictes that, of the Eritrean population, 57.7% are Orthodox Christians, 4.6% are Roman Catholic, 0.7% are Protestants and less than 0.5% are other Christians.[13] Eritrea: Religious Distribution gives 58% Orthodox, 5% Roman Catholic, less than 1% Protestant.[14] The Department of State says that 30% are Orthodox, 13% Roman Catholic and others, which includes "Protestants, Seventh-day Adventists, Jehovah's Witnesses, Buddhist, Hindus, and Baha'is", at less than 5%.[15][16]

The United States Department of State indicates that 50% of the population are Sunni Muslims but gives no figures for Shias,[15] while a 2009 Pew Research Center report says that less than 1% are Shia.[17]

Around 0.9% of local residents follow traditional religions or other faiths. Atheism is low, while participation in religion is high among all ethnicities.[16]

All religious groups other than the four officially recognised faiths—the Eritrean Orthodox Church, the Evangelical Lutheran Church, Islam, and the Roman Catholic Church—must be registered with the government of Eritrea. The government has refused to register any religious group despite some of them meeting the requirements.[16]

St. George's Episcopal Church, Asmara, Eritrea

Abrahamic religions

Judaism is thought to have existed as an important religion in Eritrea and Ethiopia before Christianity became the official religion of the Kingdom of Aksum (today's Ethiopia and Eritrea) in the early 4th century AD. Islam spread to Ethiopia and Eritrea around 615 AD with the arrival of Uthman ibn Affan, one of the Sahabah (companions) of the Islamic prophet Muhammad. Uthman had been driven out of Saudi Arabia and found shelter at Axum in the Tigray Region of Ethiopia under the protection of the Axumite king, Aṣḥama ibn Abjar.

Madonna of the Baobab. In 1941 Italian soldiers took refuge in the tree from British planes. The tree was hit but the Italians and the shrine survived.

Another great power came in the person of the Imam of Harar in Ethiopia, Ahmad ibn Ibrahim al-Ghazi, also known as Ahmad Gurey or Gragn. Al-Ghazi led Muslim forces consisting of Somali, Harari, Oromo, Afar, Saho, Argobba, Hadiya, Silte and Gurage soldiers from present-day Ethiopia, Eritrea, Djibouti and Somalia. In 1530 he began to attack the plateau. Within four years he laid waste to the majority of the Christian highlands, including the Tigray Region of Ethiopia and Eritrea. He converted hundreds of thousands of Christians to Islam by force. Only by surrender and conversion could people save their lives. Only the intervention of the Portuguese transformed the flow of events. They landed at Massawa in 1541 and helped the Eritreans and Ethiopians to drive the Imams forces from the plateau. The Muslim forces dispersed, retreated and disappeared.

Catholicism was first brought to Eritrea by the Jesuits in 1600. In 1632, this order was expelled from Eritrea for wanting to convert the country (an Orthodox country) to Catholicism. In the 19th century the Italians began to bring Eritrea under their sphere of influence and introduced Roman Catholicism again. The Protestant presence in Eritrea is small. Missionaries appeared in the 19th century and established the Lutheran and Evangelical churches. These organizations have been allowed to continue to practice. New groups however, have been discouraged from establishing a base in Eritrea.

The Church of Our Lady of the Rosary, Asmara.

Christianity is the religion of about 50% to of the population of Eritrea.[15][13][14] While elsewhere on the continent, Christianity in Africa was primarily introduced by European missionaries, this was not the case with the Tigray-Tigrinya people of Eritrea and Tigray Region in neighbouring Ethiopia (or with the Amhara people of Ethiopia). The ancient empire of the Kingdom of Aksum centered in north Tigray and the central highlands of Eritrea had intimate connections with the Mediterranean world in which Christianity grew. Christianity arrived in the Eritrean and Tigrayan area in the 4th century, growing dynamically in the pre-existing Jewish/Animistic mixed environment. The Tigrayan-Tigrinyas thus converted to Christianity centuries before most of Europe, thereby establishing one of the oldest state churches in the world. The Eritrean Orthodox have their origins in the 4th century Coptic mission of Syrian Frumentius in East Africa, when the first Archbishop was elected for the Aksumite Empire, under Ezana of Axum (r. 320-360). Among ecclesiastical buildings, most notable date from the 6th to the 14th centuries; for example Libanos, Bizen and Sina.

The 15th-century Sheikh Hanafi Mosque in Massawa.

Islam accounts for 37[20]-48% of the population.[15][21] More than 99% of Eritrean Muslims practice Sunni Islam.[17]

The Great Mosque of Asmara.

In the late 11th century, a Muslim sultanate was founded in Dahlak. Islam later spread in Eritrea under the Ottoman Empire when ethnic groups like the Tigre people in mainland Eritrea began converting to Islam. In the late 19th century, during the reign of Emperor Yohannes IV, who was a devoutly Christian Tigrayan, Muslim Tigrayans were forcibly expelled from their homes and found refuge in the nearby northern areas in what is now Eritrea, out of reach of royal Ethiopian authority.

A Jewish cemetery in Asmara.

It is believed that before Christianity became the official religion of Abyssinia (ancient Eritrea and northern Ethiopia) in the 4th century, Judaism had a heavy presence in Eritrea. Those who refused to embrace the new religion were compelled to seek refuge in the mountains of southern Ethiopia. This explains the concentration of Jews known as Beta Israel or Falasha in Gondar, Ethiopia and southern Tigray. However, there was not much oppression against ethnic Jews.

The present Eritrean Jewish community is believed to be started by Yemenite Jews from Yemen attracted by new commercial opportunities driven by Italian colonial expansion in the late 19th century. The Jewish population then later increased from European refugees coming to Eritrea to escape the anti-Semitic regimes in Europe at the time. Many returned to Israel in 1948. During British administration, Eritrea was often used as a location of exile for Irgun and Lehi guerrillas. Among those imprisoned was future Israeli prime minister Yitzhak Shamir and Haim Corfu, a founder of Beitar Jerusalem. In 1961 the Eritrean War of Independence began after Eritrea was annexed by Ethiopia. It was then that Jews began to leave Eritrea. In the early 1970s, Jewish emigration increased because of ensuing violence between Eritrea and Ethiopia (up to and beyond Eritrea's official declaration of independence in 1993). Judaism is not one of the four religions recognized by the Eritrean government and indeed, as of 2006 there was only one last native Jew left in Eritrea – Sami Cohen, who tends to the Asmara Synagogue and cemetery.[22]

The highland region is predominantly Christian while Muslims predominate in the east and west lowlands.[16]

Among the ethnic groups of Eritrea the Tigrinya are mainly Orthodox Christian and Catholic, and an exception to this is the Jeberti people (Djiberti Tigrinya), who are Muslim.[16] More than 50% of the Kunama people are Catholic, with a sizable minority of Muslims and some who practice traditional religions.[16] Approximately 40% of the Bilen people are Christian, the majority being Catholic, but most are Muslim.[16] Along with the Bilen, most members of the Tigre, Saho, Nara, Afar, Rashaida and Beja ethnic groups are Muslim.[16]

The Christian Tigrinyas along with some Muslim Djiberti Tigrinya and Saho live in the central and southern highlands.[16] The eastern lowlands are inhabited by the Afar, the Rashaida along with some of the Saho and Tigre.[16] The border formed between the western lowlands and the central highlands are the home to the Bilen who are concentrated in the Keren area. The area is also home to a large minority of Tigre and Tigrinya.[16] The western lowlands are home to the Beja, Kunama, Nara and the majority of Tigre.[16]

The Eritrean constitution provides for the freedom of thought, conscience, and belief; and guarantees the right to practice and manifest any religion. The constitution has not been implemented since its ratification in 1997. Since the constitution has not been implemented, the Proclamation to legally standardize and articulate religious institutions and activities is provided in Proclamation No. 73/1995 of 1995. Although Proclamation No. 73/1995 clearly enshrines the strict principle of secularism, it also states that every Eritrean national's right of freedom of thought, conscience and belief is guaranteed and respected by the law.

However, Proclamation No. 73/1995 also defines that: 1) religious activities are not spread with seduction but with understanding and belief (thus explaining the hostile stance toward new religious movement and evangelical Christian group proselytism); and that 2) religious activities are carried out in accordance with and respects the law of the nation and particularly preserves the peace, stability, and unity of the people and the country.

Moreover, the Proclamation is also clear on the fact that (due to the secular principles) the relation as between the government and religion and religious institutions, as well as policies that deal with religious institutions should be formulated in accordance with the law. Pursuant to this Proclamation there is the establishment of the Department of Religious Affairs within the Ministry of Internal Affairs. This is tasked with regulating religious activities and institutions. The Proclamation emphasizes that religions and religious institutions must not engage in political activities or comment on political issues which would hamper the secular character of the State.. The decree additionally prohibits religious groups from initiating or offering social services based on sectarian parameters.

The Proclamation requires religious groups to register with the government or cease activities. Members of religious groups that are unregistered or otherwise not in compliance with the law are subject to penalties under the provisional penal code. The Office of Religious Affairs has authority to regulate religious activities and institutions, including approval of the applications of religious groups seeking official recognition.

Religious groups must renew their registration every year. In 2002, the Roman Catholic Church and the Evangelical Lutheran Church of Eritrea (affiliated with the Lutheran World Federation) were required to submit registration applications and cease religious activities and services until applications were approved.

On 25 October 1994, the Government revoked the business licenses of Jehovah’s Witnesses due to their refusal to recognize "the temporal government" and take part in the referendum on independence. Jehovah Witnesses have also refused to participate in national service. Political neutrality and conscientious objection to military service are key aspects of faith for Jehovah’s Witnesses. While national service in Eritrea does include a civil component, all Eritreans are required to undertake military training and Eritreans cannot generally choose which type of service they will perform. Since the decree was issued, Jehovah’s Witnesses have been barred from obtaining government-issued identity and travel documents (required for legal recognition of marriages or land purchases); or obtaining government jobs; as well as securing business licenses.[23]