Ethiopian Orthodox Tewahedo Church

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Ethiopian Orthodox Tewahedo Church

የኢትዮጵያ ኦርቶዶክስ ተዋሕዶ ቤተ ክርስቲያን[1]

Holy Trinity Cathedral in Addis Ababa, the seat of the Ethiopian Orthodox

Tewahedo Church

Abbreviation EOTC

Classification Eastern Christianity

Orientation Oriental Orthodoxy

Scripture Orthodox Tewahedo Bible

Theology Miaphysitism

Polity Episcopal
 Primate Mathias

Region Ethiopia and Ethiopian diaspora

Language Geʽez, Amharic, Oromo, Tigrinya

Liturgy Alexandrian

Headquarters Holy Trinity Cathedral, Addis Ababa, Ethiopia

Founder Frumentius according to Ethiopian Orthodox tradition

Origin 4th century

Kingdom of Aksum

Branched from Orthodox Tewahedo

Separations American synod-in-exile (1991–2018)

Members 36 million[2][3]–49.8 million[4]

Other name(s) Ethiopian Orthodox Church

This article contains Ethiopic text. Without proper rendering support, you may see question marks, boxes, or other
symbols instead of Ethiopic characters.

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The Ethiopian Orthodox Tewahedo Church (Amharic: የኢትዮጵያ ኦርቶዶክስ ተዋሕዶ ቤተ
ክርስቲያን,[1] Yäityop'ya ortodoks täwahedo bétäkrestyan) is the largest of the Oriental
Orthodox Churches. One of the few Christian churches in sub-Saharan
Africa originating before European colonization of the continent, [5] the Ethiopian
Orthodox Tewahedo Church dates back to the acceptance of Christianity by
the Kingdom of Aksum in 330,[6] and has between 36 million and 49.8 million adherents
in Ethiopia.[2][3][4] It is a founding member of the World Council of Churches.[7] The
Ethiopian Orthodox Tewahedo Church is in communion with the other Oriental Orthodox
churches (the Eritrean Orthodox Tewahedo Church, the Coptic Orthodox Church of
Alexandria, the Malankara Orthodox Syrian Church, the Armenian Apostolic Church,
and the Syriac Orthodox Church).
The Ethiopian Orthodox Tewahedo Church had been administratively part of the Coptic
Orthodox Church of Alexandria from the first half of the 4th century until 1959, when it
was granted autocephaly with its own patriarch by Pope Cyril VI of Alexandria, Pope of
the Coptic Orthodox Church.[8]
Tewahedo (Geʽez: ተዋሕዶ) is a Geʽez word meaning "united as one". This word refers to
the Oriental Orthodox belief in the one perfectly unified nature of Christ; i.e., a complete
union of the divine and human natures into one nature is self-evident in order to
accomplish the divine salvation of mankind, as opposed to the "two natures of Christ"
belief commonly held by the Latin and Eastern Catholic, Eastern
Orthodox, Anglican, Lutheran, and most other Protestant churches. The Oriental
Orthodox Churches adhere to a miaphysitic Christological view followed by Cyril of
Alexandria, the leading protagonist in the Christological debates of the 4th and 5th
centuries, who advocated mia physis tou theou logou sesarkōmenē, or "one (mia)
nature of the Word of God incarnate" (μία φύσις τοῦ θεοῦ λόγου σεσαρκωμένη) and
a hypostatic union (ἕνωσις καθ' ὑπόστασιν, henōsis kath hypostasin). The distinction of
this stance was that the incarnate Christ has one nature, but that one nature is of the
two natures, divine and human, and retains all the characteristics of both after the
union.
Miaphysitism holds that in the one person of Jesus Christ, divinity and humanity are
united in one (μία, mia) nature (φύσις - "physis") without separation, without confusion,
without alteration and without mixing where Christ is consubstantial with God the
Father.[9] Around 500 bishops within the patriarchates of Alexandria, Antioch,
and Jerusalem refused to accept the dyophysitism (two natures) doctrine decreed by
the Council of Chalcedon in 451, an incident that resulted in the second major split in
the main body of the Catholic-Orthodox Church in the Roman Empire.[10]

Name[edit]
This section needs additional citations for verification. Please
help improve this article by adding citations to reliable sources.
Unsourced material may be challenged and removed. (July
2021) (Learn how and when to remove this template message)
Tewahedo (Ge'ez: ተዋሕዶ täwaḥədo) is a Ge'ez word meaning "being made one" or
"unified". This word refers to the Oriental Orthodox belief in the one composite
unified nature of Christ; i.e., a belief that a complete, natural union of the divine and
human natures into one is self-evident in order to accomplish the divine salvation of
humankind. This is in contrast to the "two natures of Christ" belief (unmixed, but
unseparated divine and human natures, called the hypostatic union) which is held by
the Catholic Church and the Eastern Orthodox Church.
The Oriental Orthodox Churches are known as "non-Chalcedonian", and, sometimes by
outsiders as "monophysite" (meaning "One Single Nature", in allusion to Jesus Christ).
However, these churches themselves describe their Christology as miaphysite,[11]
[12]
 meaning "one united nature" in reference to Jesus (the Greek equivalent of
"Tewahedo").

History[edit]
Main article: Timeline of Orthodox Tewahedo
Origins[edit]

Ethiopian Orthodox icon depicting Saint George, the Crucifixion, and the Virgin Mary

Many traditions claim that Christian teachings were introduced to the region immediately

after Pentecost. John Chrysostom speaks of the "Ethiopians present in Jerusalem" as
being able to understand the preaching of Peter in Acts, 2:38.[13] Possible missions of
some of the Apostles in the lands now called Ethiopia is also reported as early as the
4th century. Socrates of Constantinople includes Ethiopia in his list as one of the
regions preached by Matthew the Apostle,[14] where a specific mention of "Ethiopia south
of the Caspian Sea" can be confirmed in some traditions such as the Roman Catholic
Church among others.[15] Ethiopian Church tradition tells that Bartholomew accompanied
Matthew in a mission which lasted for at least three months. [13] Paintings depicting these
missions can be seen in the Church of St. Matthew found in the Province of Pisa, in
northern Italy portrayed by Francesco Trevisan (1650–1740) and Marco Benefial (1688–
1764).[16]
The earliest account of an Ethiopian converted to the faith in the New Testament books
is a royal official baptized by Philip the Evangelist (distinct from Philip the Apostle), one
of the seven deacons (Acts, 8:26–27):
Then the angel of the Lord said to Philip, Start out and go south to the road that leads
down from Jerusalem to Gaza. So he set out and was on his way when he caught sight
of an Ethiopian. This man was a eunuch, a high official of the Kandake (Candace)
Queen of Ethiopia in charge of all her treasure. (Acts, 8:26–27)
The passage continues by describing how Philip helped the Ethiopian treasurer
understand a passage from the Book of Isaiah that the Ethiopian was reading. After
Philip interpreted the passage as prophecy referring to Jesus Christ, the Ethiopian
requested that Philip baptize him, and Philip did so. The Ethiopic version of this verse
reads "Hendeke" (ህንደኬ); Queen Gersamot Hendeke VII was the Queen of Ethiopia
from c. 42 to 52. Where the possibility of gospel missions by the Ethiopian
eunuch cannot be directly inferred from the Books of the New Testament, Irenaeus of
Lyons around 180 AD writes that "Simon Backos" preached the good news in his
homeland outlining also the theme of his preaching as being the coming in flesh of God
that "was preached to you all before."[17] The same kind of witness is shared by 3rd and
4th century writers such as Eusebius of Caesarea[18] and Origen of Alexandria.[13]

Coin of King Ezana, under whom Early Christianity became the established church of the Kingdom of Aksum

Early Christianity became the established church of the Ethiopian Axumite

Kingdom under king Ezana in the 4th century when priesthood and the sacraments
were brought for the first time through a Syrian Greek named Frumentius, known by the
local population in Ethiopia as "Selama, Kesaté Birhan" ("Father of Peace, Revealer of
Light"). As a youth, Frumentius had been shipwrecked with his brother Aedesius on
the Eritrean coast. The brothers managed to be brought to the royal court, where they
rose to positions of influence and baptized Emperor Ezana. Frumentius is also believed
to have established the first monastery in Ethiopia, named Dabba Selama after him. In
2016, scientists excavated a 4th-century AD basilica (radio-carbon dated) in
northeastern Ethiopia at a site called Beta Samati. This is the earliest known physical
evidence of a church in sub-Saharan Africa. [5]
Middle Ages[edit]
Late 17th century portrait of Giyorgis by Baselyos

Union with the Coptic Orthodox Church of Alexandria continued after the Arab conquest
of Egypt. Abu Saleh records in the 12th century that the patriarch always sent letters
twice a year to the kings of Abyssinia (Ethiopia) and Nubia, until Al Hakim stopped the
practice. Cyril, 67th patriarch, sent Severus as bishop, with orders to put
down polygamy and to enforce the observance of canonical consecration for all
churches. These examples show the close relations of the two churches throughout
the Middle Ages.[19] In 1439, in the reign of Zara Yaqob, a religious discussion
between Giyorgis and a French visitor led to the dispatch of an embassy from Ethiopia
to the Vatican.[19]
Jesuit interim[edit]
The period of Jesuit influence, which broke the connection with Egypt, began a new
chapter in church history. The initiative in Roman Catholic missions to Ethiopia was
taken not by Rome, but by Portugal, in the course of a conflict with the Muslim Ottoman
Empire and the Sultanate of Adal for the command of the trade route to India via
the Red Sea.[20]
In 1507 Mateus, or Matthew, an Armenian, had been sent as an Ethiopian envoy to
Portugal. In 1520 an embassy under Dom Rodrigo de Lima landed in Ethiopia. An
interesting account of the Portuguese mission, which lasted for several years, was
written by Francisco Álvares, its chaplain.[21]
Later, Ignatius Loyola wished to take up the task of conversion, but was forbidden to do
so. Instead, the pope sent out João Nunes Barreto as patriarch of the East Indies,
with Andre de Oviedo as bishop; and from Goa envoys went to Ethiopia, followed by
Oviedo himself, to secure the king's adherence to Rome. After repeated failures some
measure of success was achieved under Emperor Susenyos I, but not until 1624 did the
Emperor make formal submission to the pope.[21] Susenyos made Roman Catholicism
the official state religion but was met with heavy resistance by his subjects and by the
authorities of the Ethiopian Orthodox Church, and eventually had to abdicate in 1632 in
favour of his son, Fasilides, who promptly restored Ethiopian Orthodox Christianity as
the state religion. He then in 1633 expelled the Jesuits, and in 1665 Fasilides ordered
that all Jesuit books (the Books of the Franks) be burned. [citation needed]
Influence on the Reformation[edit]
Icon of Samuel of Waldebba, a 15th-century Ethiopian monk and ascetic of the Ethiopian Orthodox Church.

David Daniels has suggested that the Ethiopian Church has had a stronger impact on
the Reformation than most scholars acknowledge. For Martin Luther, who spearheaded
the Reformation, Daniels says "the Ethiopian Church conferred legitimacy on Luther's
emerging Protestant vision of a church outside the authority of the Roman Catholic
papacy" as it was "an ancient church with direct ties to the apostles". [22] According to
Daniels, Martin Luther saw that the Ethiopian Orthodox Church practiced elements of
faith including "communion in both kind, vernacular Scriptures, and married clergy" and
these practices became customary in the Lutheran churches. The Ethiopian church also
rejected papal supremacy, purgatory and indulgences, which the Lutherans disagreed
with, and thus for Luther, the Ethiopian church was the "true forerunner of
Protestantism".[22] Luther believed that the Ethiopian church kept true apostolic practices
which the Lutherans would adopt through reading the scriptures. [23]
In 1534, a cleric of the Ethiopian Orthodox Church, Michael the Deacon, met with Martin
Luther and affirmed the Augsburg Confession, saying "This is a good creed, that is,
faith".[24][22] In addition, Martin Luther stated that the Lutheran Mass agreed with that used
by the Ethiopian Orthodox Church.[22] As a result, Luther invited the Ethiopian church and
Michael to full fellowship.[22][25]
Recent history[edit]
Engraving of Abuna Salama III, head of the Ethiopian Orthodox Tewahedo Church (1841-1867)

In more modern times, the Ethiopian Church has experienced a series of developments.
The 19th century witnessed the publication of an Amharic translation of the Bible.
Largely the work of Abu Rumi over ten years in Cairo, this version, with some changes,
held sway until Emperor Haile Selassie ordered a new translation which appeared in
1960/1.[26] Haile Selassie also played a prominent role in further reforms of the church,
which included encouraging the distribution of Abu Rumi's translation throughout
Ethiopia,[27] as well as his promotion of improved education of clergy, a significant step in
the Emperor's effort being the founding of the Theological College of the Holy Trinity
Church in December 1944.[28] A third development came after Haile Selassie's
restoration to Ethiopia, when he issued, on 30 November, Decree Number 2 of 1942, a
new law reforming the church. The primary objectives of this decree were to put the
finances of the church in order, to create a central fund for its activities, and to set forth
requirements for the appointment of clergy—which had been fairly lax until then. [29]
The Coptic and Ethiopian churches reached an agreement on 13 July 1948, that led
to autocephaly for the Ethiopian Church. Five bishops were immediately consecrated by
the Coptic Pope of Alexandria and Patriarch of All Africa, empowered to elect a new
patriarch for their church, and the successor to Qerellos IV would have the power to
consecrate new bishops.[30] This promotion was completed when Coptic Orthodox Pope
Joseph II consecrated an Ethiopian-born Archbishop, Abuna Basilios, 14 January 1951.
Then in 1959, Pope Cyril VI of Alexandria crowned Basilios as the first Patriarch of
Ethiopia.
An Ethiopian Orthodox priest displays the processional crosses.

Basilios died in 1970, and was succeeded that year by Tewophilos. With the fall of
Emperor Haile Selassie in 1974, the Ethiopian Orthodox Tewahedo Church was
disestablished as the state church. The new Marxist government began nationalizing
property (including land) owned by the church. Tewophilos was arrested in 1976 by
the Marxist Derg military junta, and secretly executed in 1979. The government ordered
the church to elect a new Patriarch, and Takla Haymanot was enthroned. The Coptic
Orthodox Church refused to recognize the election and enthronement of Tekle
Haymanot on the grounds that the Synod of the Ethiopian Church had not removed
Tewophilos and that the government had not publicly acknowledged his death, and he
was thus still the legitimate Patriarch of Ethiopia. Formal relations between the two
churches were halted, although they remained in communion with each other. Formal
relations between the two churches resumed on July 13, 2007. [31]
Tekle Haymanot proved to be much less accommodating to the Derg regime than it had
expected, and so when the patriarch died in 1988, a new patriarch with closer ties to the
regime was sought. The Archbishop of Gondar, a member of the Derg-era Ethiopian
Parliament, was elected and enthroned as Abuna Merkorios. Following the fall of the
Derg regime in 1991, and the coming to power of the EPRDF government, Merkorios
abdicated under public and governmental pressure. The church then elected a new
Patriarch, Paulos, who was recognized by the Coptic Orthodox Pope of Alexandria. The
former Merkorios then fled abroad, and announced from exile that his abdication had
been made under duress and thus he was still the legitimate Patriarch of Ethiopia.
Several bishops also went into exile and formed a break-away alternate synod.
[32]
 The Eritrean Orthodox Tewahedo Church granted autocephaly from the Ethiopian
Orthodox Church on 28 September 1993 following ratification by Coptic church
Patriarch Shenouda III. The schism has met opposition from dissent that saw it as a
disintegration of Ethiopia's spiritual heritage. [33]
As of 2005, there are many Ethiopian Orthodox churches located throughout the United
States and other countries to which Ethiopians have migrated (Archbishop Yesehaq
1997).
Paulos died on 16 August 2012, followed four days later by Prime Minister Meles
Zenawi.[34] On 28 February 2013, a college of electors assembled in Addis Ababa and
elected Mathias to be the 6th Patriarch of the Ethiopian Orthodox Church. [35]
On 25 July 2018, delegates from the Patriarchate in Addis Ababa, Ethiopia and those in
the United States, declared reunification in Washington, D.C. with the assistance of
Ethiopia's Prime Minister Abiy Ahmed. Declaring the end of a 26-year-old schism, the
church announced that it acknowledges two Patriarchs, Merkorios, Fourth Patriarch of
Ethiopia and Mathias I, Sixth Patriarch and Catholicos of Ethiopia, Archbishop of Axum
and Ichege of the See of Saint Taklehaimanot. [36]
On 22 January 2023, an attempt to overthrow Abune Mathias was failed following a
secret formation of new 26-made bishop Synod led by Abune Sawiros in Oromia Region
diocese, such as in Haro Beale Wold Church in Woliso, and nine bishops of diocese
outside the region. The Patriarchate responded as "illegal appointment", where Abune
Mathias decried it as "great event that has targeted the church". [37][38] On 26 January, the
Holy Synod excommunicated three Archbishops that illegally ordinated, where Abune
Sawiros, Abune Ewostatewos and Anune Zena Markos ordered deadline to present
apology for their action.[39] On 31 January 2023, Prime Minister Abiy Ahmed convened a
discussion surrounding the incident where he responded he is ready to resolve the
conflict. The speech led backlash from the Holy Synod and accused his government of
middling to the Church in reference of separation of church and state in the Article 11 of
the FDRE Constitution.[40][41]
On 4 February, three people reportedly killed in Shashemene by the Oromia Special
Forces. According Tewahedo Media Center (TMC), two Orthodox youth killed and four
other injured by the Oromo Special Forces. Abune Henok, Archbishop of Addis Ababa
Diocese described it as "shameful and heart-wrenching". [42] In response to grievance,
numerous celebrities expressed their solidarity to the Church via social media and other
platforms, as well as ordered to don black clothes during three-days Fast of Nineveh.[43]
[44]
 On 9 February, the government imposed restriction on social sites targeted
to Facebook, Messenger, Telegram and TikTok.[45][46] On the next day, the delegation of
Synod held urgent meeting with Abiy at his office, which resulted in condemnation of the
proclaimed Oromia Synod from Abiy.[47] On 12 February, a nationwide protest was
postpended, where Abune Petros, the Secretary of the Holy Synod announced that the
demonstration postponed following peaceful talk with the Prime Minister and the
government agreement to solve the problem. [48] On 15 February, the Church reached
agreement with the illegally ordinated synod. [49]

Traditions[edit]

Inside Debre Sema'it village rock church

Priests and deacons conducting a church service at Saint Michael Ethiopian Orthodox Tewahedo Church,
Washington, DC, US.

The faith and practice of Orthodox Ethiopian Christians include elements

from Miaphysite Christianity as it has developed in Ethiopia over the centuries. Christian
beliefs include belief in God (in Ge'ez / Amharic, ′Egziabeher, lit. "Lord of the
Universe"), veneration of the Virgin Mary, the angels, and the saints, besides others.
According to the Ethiopian Orthodox Church itself, there are no non-Christian elements
in the religion other than those from the Old Testament, or Higge 'Orit (ሕገ ኦሪት),[citation
needed]
 to which are added those from the New Testament, or Higge Wongiel (ሕገ ወንጌል).
[citation needed][50]
 A hierarchy of Kidusan/ቅዱሳን[citation needed] (angelic messengers and saints) conveys
the prayers of the faithful to God and carries out the divine will, so when an Ethiopian
Christian is in difficulty, he or she appeals to them as well as to God. In more formal and
regular rituals, priests communicate on behalf of the community, and only priests may
enter the inner sanctum of the usually circular or octagonal church where
the tabot ("ark") dedicated to the church's patron saint is housed. [51][unreliable source?] On important
religious holidays, the tabot is carried on the head of a priest and escorted in procession
outside the church. It is the tabot, not the church, which is consecrated. At many
services, most parish members remain in the outer ring, where debteras sing hymns
and dance.[52]

Mid-20th century processional cross from the Amhara Region. Typically carried on long poles in Ethiopian
Orthodox religious processions

The Eucharist is given only to those who feel pure, have fasted regularly, and have, in
general, properly conducted themselves.[51] In practice, communion is mainly limited to
young children and the elderly; those who are at a sexually active age or who have
sexual desires generally do not receive the Eucharist. [51][53] Worshipers receiving
communion may enter the middle ring of the church to do so. [51]
Ethiopian Orthodox believers are strict Trinitarians,[54] maintaining the Orthodox teaching
that God is united in three persons: Father, Son, and Holy Spirit. This concept is known
as səllasé (ሥላሴ),[citation needed] Ge'ez for "Trinity".
Daily services constitute only a small part of an Ethiopian Orthodox Christian's religious
observance. Several holy days require prolonged services, singing and dancing, and
feasting.
Fast days[edit]
Main article: Fasting and abstinence in the Ethiopian Orthodox Tewahedo Church
An important religious requirement, however, is the keeping of fast days, during which
adherents abstain from consuming meat and animal products, and refrain from sexual
activity.[51][53][55] The Ethiopian Orthodox Church has 250 fasting days, 180 of which are
obligatory for laypeople, not just monks and priests, when vegan food is eaten by the
faithful. During the 40-day Advent fast, only one vegan meal is allowed per day. [56]

An Ethiopian Orthodox ceremony at Fasilides' Bath in Gondar, Ethiopia, celebrating Timkat (Epiphany).

1. Fast for Hudadi or Abiye Tsome [ሁዳዴ/ዓብይ ጾም] (Great Lent), 55 days
prior to Easter (Fasika).[57][58] This fast is divided into three separate periods:
Tsome Hirkal (ጾመ ህርቃል), eight days commemorating an early Christian
figure; Tsome Arba (ጾመ አርባ), forty days of Lent; and Tsome Himamat
(ጾመ ሕማማት), seven days commemorating Holy Week.[57][58]
2. Fast of the Apostles, 10–40 days, which the Apostles kept after they had
received the Holy Spirit. It begins after Pentecost.
3. The fast Tsome Dihnet (ጾመ ድህነት), which is on Wednesdays in
commemoration of the plot organized to kill Jesus Christ by Caiaphas and
the members of the house of the high priest and Fridays in
commemoration of the Crucifixion of Jesus Christ (starts on Wednesday
after Pentecost and spans up to Easter, in other words all Wednesdays
and Fridays except during 50 days after Easter).[51]
4. The fast of Dormition, 16 days.
5. The fast preceding Christmas, 40 days (Advent). It begins with Sibket on
15th Hedar and ends on Christmas Eve with the feast of Gena and the
29th of Tahsas and 28th if the year is preceded by leap year.
6. The Fast of Nineveh, commemorating the preaching of Jonah. It comes
on Monday, Tuesday and Wednesday of the third week before Lent.
7. The gahad of Timkat (Epiphany), fast on the eve of Epiphany.
In addition to standard holy days, most Christians observe many saints' days. A man
might give a small feast on his personal saint's day. The local voluntary association
(called the maheber) connected with each church honours its patron saint with a special
service and a feast two or three times a year.[52]
Monasticism[edit]
Main article: Christian monasticism in Ethiopia
Exorcism[edit]

Inda Abba Hadera holy water in Inda Sillasie

Priests intervene and perform exorcisms on behalf of those believed to be afflicted by

demons or buda. According to a 2010 Pew Research Center study, 74% of Christians in
Ethiopia report having experienced or witnessed an exorcism. [59] Demon-possessed
persons are brought to a church or prayer meeting. [60] Often, when an ill person has not
responded to modern medical treatment, the affliction is attributed to demons. [60] Unusual
or especially perverse deeds, particularly when performed in public, are symptomatic of
a demoniac.[60] Superhuman strength — such as breaking one's bindings, as described
in the New Testament accounts — along with glossolalia are observed in the afflicted.
[60]
 Amsalu Geleta, in a modern case study, relates elements that are common to
Ethiopian Christian exorcisms:
It includes singing praise and victory songs, reading from the Scripture, prayer and
confronting the spirit in the name of Jesus. Dialogue with the spirit is another important
part of the exorcism ceremony. It helps the counsellor (exorcist) to know how the spirit
was operating in the life of the demoniac. The signs and events mentioned by the spirit
are affirmed by the victim after deliverance.[60]
The exorcism is not always successful, and Geleta notes another instance in which the
usual methods were unsuccessful, and the demons apparently left the subject at a later
time. In any event, "in all cases the spirit is commanded in no other name than the
name of Jesus."[60]
Biblical canon[edit]
Main article: Orthodox Tewahedo biblical canon
Drawing of the Virgin Mary 'with her beloved son' in pencil and ink, from a manuscript copy of Weddasé
Māryām, circa 1875.

The Orthodox Tewahedo Church Canon contains 81 books. This canon contains the

books accepted by other Orthodox Christians.[61]

 The Narrower Canon also includes Enoch, Jubilees, and I II III Meqabyan.

(These are unrelated to the Greek I, II, III Maccabees with which they are
often confused.) The canonical Enoch differs from the editions of
the Ge'ez manuscripts in the British Museum and elsewhere (A-Q) used by
foreign scholars (OTP), for example in the treatment of the Nephilim of
Genesis 6.[citation needed] The current 81-book version, published in 1986, contains
the same text as previously published in the Haile Selassie Version of the
Bible, only with some minor modifications to the New Testament translation.
 Some sources speak of the Broader Canon, which has never been published
as a single compilation but is said[by whom?] to include all of the Narrower Canon,
as well as additional New Testament books said to have been used by
the early church: two Books of the Covenant, four Books of Sinodos,
an Epistle of Peter to Clement — also known as "Ethiopic Clement" — and
the Ethiopic Didascalia. These may not all bear close resemblance to works
with similar titles known in the West. An eight-part Ethiopic version of the
history of the Jewish people written by Joseph ben Gorion, known as the
'Pseudo-Josephus', is considered[by whom?] part of the broader canon, though it
would be considered an Old Testament work. [62]
Language[edit]
Ethiopian Orthodox celebration of Meskel (Geʽez for "cross")

The divine services of the Ethiopian Church are celebrated in Geʽez, which has been
the liturgical language of the church at least since the arrival of the Nine
Saints (Pantelewon, Gerima (Isaac, or Yeshaq), Aftse, Guba, Alef, Yem’ata, Liqanos,
and Sehma), who are believed to have fled persecution by the Byzantine Empire after
the Council of Chalcedon (451).[63] The Greek Septuagint was the version of the Old
Testament originally translated into Ge'ez, but later revisions show clear evidence of the
use of Hebrew, Syriac and Arabic sources. The first translation into a modern
vernacular was done in the 19th century by a man usually known as Abu Rumi (died
1819). Later, Haile Selassie sponsored Amharic translations of the Ge'ez Scriptures
during his reign (1930–1974): one in 1935 before World War II and one afterwards
(1960–1961).[64] Sermons today are usually delivered in the local language.
Architecture[edit]

The Church of Saint George, a monolithic church in Lalibela

There are many monolithic (rock-hewn) churches in Ethiopia, most famously eleven

churches at Lalibela. Besides these, two main types of architecture are found—
one basilican, the other native. The Church of Our Lady Mary of Zion at Axum is an
example of the basilican design, though the early basilicas are nearly all in ruin. These
examples show the influence of the architects who, in the 6th century, built the basilicas
at Sanʻāʼ and elsewhere in the Arabian Peninsula. There are two forms of native
churches: one oblong, traditionally found in Tigray; the other circular, traditionally found
in Amhara and Shewa (though either style may be found elsewhere). In both forms, the
sanctuary is square and stands clear in the centre, and the arrangements are based
on Jewish tradition. Walls and ceilings are adorned with frescoes. A courtyard, circular
or rectangular, surrounds the body of the church. Modern Ethiopian churches may
incorporate the basilican or native styles and use contemporary construction techniques
and materials. In rural areas, the church and outer court are often thatched, with mud-
built walls. The church buildings are typically surrounded by a forested area, acting as a
reservoir of biodiversity in otherwise de-forested parts of the country. [65][66][21]
Ark of the Covenant[edit]

The Chapel of the Tablet at the Church of Our Lady Mary of Zion is said to house the original Ark of the
Covenant.

The Ethiopian Church claims that one of its churches, Our Lady Mary of Zion, is host to
the original Ark of the Covenant that Moses carried with the Israelites during
the Exodus. Only one priest is allowed into the building where the Ark is located,
ostensibly due to biblical warnings of danger. As a result, international scholars doubt
that the original Ark is truly there. [citation needed]
Throughout Ethiopia, Orthodox churches are not considered churches until the local
bishop gives them a tabot, a replica of the tablets in the original Ark of the Covenant.
The tabot is at least six inches (15 cm) square, and it is made of
either alabaster, marble, or wood (see acacia). It is always kept in ornate coverings on
the altar. Only priests are allowed to touch the tabot. In an elaborate procession,
the tabot is carried around the outside of the church amid joyful song on the feast day of
that particular church's namesake. On the great Feast of T'imk'et, known as Epiphany or
Theophany in Europe, a group of churches send their tabot to celebrate the occasion at
a common location where a pool of water or a river is to be found. [citation needed]
Similarities to Judaism and Islam[edit]
The Ethiopian Church, Jerusalem

The Ethiopian Church places a heavier emphasis on Old Testament teachings than one
might find in Eastern Orthodox, Roman Catholic or Protestant churches, and its
followers adhere to certain practices that one finds in Orthodox or Conservative
Judaism. Ethiopian Christians, like some other Eastern Christians, traditionally follow
dietary rules that are similar to Jewish Kashrut, specifically with regard to the slaughter
of animals. Similarly, pork is prohibited, though unlike Rabbinical Kashrut, Ethiopian
cuisine does mix dairy products with meat, which in turn makes it even closer
to Karaite and Islamic dietary laws (see Halal). Women are prohibited from entering the
church temple during menses;[67] they are also expected to cover their hair with a large
scarf (or shash) while in church, as described in 1 Corinthians, chapter 11. As with
Orthodox synagogues, men and women sit separately in the Ethiopian church, with men
on the left and women on the right (when facing the altar). [68] (Women covering their
heads and separation of the sexes in churches officially is common to few other
Christian traditions; it is also the rule in some non-Christian
religions, Islam and Orthodox Judaism among them).[69]
Before praying, the Ethiopian Orthodox wash their hands and face, in order to be clean
before and present their best to God; shoes are removed in order to acknowledge that
one is offering prayer before a holy God. [70][71] Ethiopian Orthodox worshippers remove
their shoes when entering a church temple,[68] in accordance with Exodus 3:5 (in
which Moses, while viewing the burning bush, was commanded to remove his shoes
while standing on holy ground). Furthermore, the Ethiopian Orthodox Tewahedo Church
upholds Sabbatarianism, observing the seventh-day Sabbath (Saturday), in addition to
the Lord's Day (Sunday),[72] although more emphasis, because of the Resurrection of
Christ, is laid upon Sunday.
The Ethiopian Orthodox Church calls for male circumcision, with near-universal
prevalence among Orthodox men in Ethiopia. [73][74][75] The Ethiopian Orthodox practice
circumcision as a rite of passage, and they circumcise their sons "anywhere from the
first week of life to the first few year".[76]
The Ethiopian Orthodox Church prescribes several kinds of hand washing and
traditionally follow rituals that are similar to Jewish netilat yadayim, for example after
leaving the latrine, lavatory or bathhouse, or before prayer, or after eating a meal. [77] The
Ethiopian Orthodox Church observes days of ritual purification.[78][79] People who are
ritually unclean may approach the church but are not permitted to enter it; they instead
stand near the church door and pray during the liturgy.[80]
Rastafarian and other sectarian movements[edit]
This section needs expansion. You
can help by adding to it. (July
2022)

Emperor Haile Selassie was himself a member of Ethiopian Orthodox Church, and

refuted the heretical claims of the Rastafarian new religious movement that had begun
independently of him in the African diaspora of the Americas. [81] A chief exponent of the
movement, Bob Marley, was baptised into the Ethiopian Orthodox church in 1980
shortly before his death.[82][83]
Debtera[edit]
Main article: Debtera

A painting of performing debteras.

A debtera is an itinerant lay priest figure (not a member of the priesthood) trained by the
Ethiopian Church to function principally as a scribe or cantor. But often he is also a folk
healer, who may also function in roles comparable to a deacon or exorcist. Folklore and
legends ascribe the role of magician to the debtera as well. [84]
Music[edit]
Main article: Orthodox Tewahedo music

Ethiopian Orthodox priests dancing during 2015 Timkat celebration

The music of Ethiopian Orthodox Church traced back to Saint Yared, who
composed Zema or "chant", which divided into three modes: Ge'ez (ordinary days), Ezel
(fast days and Lent) and Araray (principal feasts). [85] It is important to Ethiopian liturgy
and divided into fourteen Anaphoras, the normal use being of the Twelve Apostles. In
ancient times, there were six Anaphoras used by many monasteries. [86]

Patriarch-Catholicoi, archbishops and bishops[edit]

This section needs additional citations for verification. Please
help improve this article by adding citations to reliable sources. Unsourced
material may be challenged and removed. (January 2021)  (Learn how and
when to remove this template message)
Patriarch-Catholicos
Main article: List of abunas of Ethiopia
Since 1959, when the church was granted autocephaly by Cyril VI, Pope of the Coptic
Orthodox Church of Alexandria, an Ethiopian Patriarch-Catholicos of Eritrea also
carrying the title of Abuna is the head of the Ethiopian Orthodox Tewahedo Church. The
Abuna is officially known as Patriarch and Catholicos of Ethiopia, Archbishop of Axum
and Ichege of the See of Saint Taklahaimanot. The incumbent head of the Ethiopian
Orthodox Tewahedo Church is Mathias who acceded to this position on 28 February
2013.
Archbishops and bishops
Ethiopia:

 Mathias, Patriarch and Head of all Archbishops of the Ethiopian Orthodox

Tewahedo Church
Canada:

 Demetrios, archbishop of Eastern Canada

 Mathias, archbishop of Western Canada
Middle East:

 Dimetros, Archbishop of the United Arab Emirates and its surrounding areas
 Kewestos, Archbishop of Jerusalem[87]
South America:

 Thaddaeus, archbishop of the Caribbean and Latin America

United States:

 Fanuel, archbishop of Washington, D.C

 Markos, archbishop of New York and its surrounding areas.
 Philipos, archbishop of Pennsylvania and Head of Eyesus Church in
Baltimore
  Yaekob, archbishop of Georgia and its surrounding areas (Southeastern
States)
 Ewesatewos, archbishop of Minnesota and its surrounding areas.
 Natnael, archbishop of Colorado and surrounding areas
 Selama, archbishop of Ohio
 Sawiros, archbishop of Texas
 Michael, archbishop of Northern California
 Barnabas, archbishop of Southern California
Western Europe:

 Yosef, Archbishop of Europe, in Rome.

Eparchies[edit]
The current eparchies of the church include:[88]

 Awassa (Sidama)
 Axum
 Ambo
 Arsi
 Assosa
 Afar
 Bale Gobe
 Wollega
 North Wollo
 South Wollo (Dessie)
 Gambela
 West Gojam (Bahr Dar)
 East Gojam (Debre Markos)
 North Gondar
 South Gondar (Debre Tabor)
 Jerusalem
 Illubabor
 Jijiga
 Jimma
 Kenbata
 Methara
 Mizan Teferi (Kaffa)
 Negele-Borena
 Ogaden (Somali Region)
 Omo
 Selalya
 East Tigray
  West Tigray
 Central Tigray (Me'kele)
 South Tigray
 Khartoum and Nubia
 Shewa (Adama)
 North Shoa (Debre Berhan)
 Washington D.C and surrounding areas
 Eastern Canada
 Western Canada
 Trinidad and Latin America

See also[edit]

 Christianity portal

 Africa portal

 Abuna
 Biblical law in Christianity
 Christianity and Judaism
 Christian observances of Jewish holidays
 Christianity in Ethiopia
 Eritrean Orthodox Tewahedo Church
 Ethiopian Catholic Church
 Ethiopian chant
 Ethiopian Orthodox Church in Exile
 Judaizers
 List of abunas of Ethiopia
 Oriental Orthodox Church

Further reading[edit]
 Budge, Ernest Alfred Wallis (1928). The Book of the Saints of the Ethiopian
church  . Cambridge, The University Press.

References[edit]
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corresponding inline citations. Please help to improve this article
by introducing more precise citations. (December 2019)  (Learn how and when to
remove this template message)
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84. ^ Encyclopaedia Aethiopica  (2003). Encyclopaedia Aethiopica: He-N. Otto Harrassowitz
Verlag. p. 4. ISBN 978-3-447-05607-6.
85. ^ "YARED: THE COMPOSER OF HUMNS"  (PDF). 23 August 2022.
86. ^ Salvadore, Matteo; Lorenzi, James De (April 2021).  "An Ethiopian Scholar in Tridentine
Rome: Täsfa Ṣeyon and the Birth of Orientalism". Itinerario.  45  (1): 17–
46.  doi:10.1017/S0165115320000157.  ISSN  0165-1153. S2CID  232422416.
87. ^ "Jerusalem – Heads of Churches". World Council of Churches. Archived from  the
original on 2011-08-28.
88. ^ Eparchies of the Ethiopian Church (Russian)

  This article incorporates text from a publication now in the public

domain: Butler, Alfred Joshua (1911). "Abyssinian Church". In Chisholm,
Hugh (ed.). Encyclopædia Britannica. Vol. 1 (11th ed.). Cambridge
University Press. pp. 95–96.

Bibliography[edit]
 Brock, Sebastian P. (2016).  "Miaphysite, not Monophysite!".  Cristianesimo Nella Storia.  37  (1):
45–52. ISBN 9788815261687.
 Grillmeier, Aloys; Hainthaler, Theresia (1996). Christ in Christian Tradition: The Church of
Alexandria with Nubia and Ethiopia after 451. Vol. 2/4. Louisville: Westminster John Knox
Press. ISBN 9780664223007.
 Archbishop Yesehaq. 1997. The Ethiopian Tewahedo Church: An Integrally African
Church. Winston-Derek Publishers.
 Meyendorff, John  (1989). Imperial unity and Christian divisions: The Church 450-680
A.D.  Crestwood, NY: St. Vladimir's Seminary Press.  ISBN  9780881410563.
 Mikre-Sellassie Gebre-Amanuel. 1993. "The Bible and its canon in the Ethiopian Orthodox
Church." The Bible Translator 44/1:111-123.
 Winkler, Dietmar W. (1997).  "Miaphysitism: A New Term for Use in the History of Dogma and in
Ecumenical Theology". The Harp. 10 (3): 33–40.

External links[edit]
 Wikimedia Commons has media related to Ethiopian Orthodox Church.

 Divine Liturgy of the Ethiopian Orthodox Church

 Ethiopian Religions – Christianity, Islam, Judaism & Paganism
 Ethiopian Orthodox Tewahedo Church (Ethiopian Orthodox Tewahedo
Church -the oldest site)
 CNEWA article by Ronald Roberson: Ethiopian Orthodox Tewahedo Church
 Historical Evolution of Ethiopian Anaphoras
 Abbink, J. A Bibliography on Christianity in Ethiopia. Leiden: African Studies
Centre, 2003 (PDF)
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