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His Imperial Majesty Emperor Haile Selassie I
Defender of the Faith
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H.I.M. Emperor Haile Selassie I
Defender of the Faith
Emperor Haile Selassie I,
born Tafari Makonnen
Woldemikael, was Ethiopia's
regent from 1916 to 1930 and
Emperor of Ethiopia from 1930 to
1974. He was the heir to a dynasty
that traced its origins by tradition
from King Solomon and Queen
Makeda, Empress of Axum, known
in the Abrahamic tradition as the
Queen of Sheba. Emperor Haile
Selassie I is a defining figure in
both Ethiopian and Black history.
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The Abunas of Ethiopia, the spiritual heads of the Ethiopian Orthodox
Tewahedo Church. The Abuna is known officially as Patriarch and
Catholicos of Ethiopia, Archbishop of Axum and Ichege of the See of
Saint Taklehaimanot.
Abuna (Syriac: ܐܒܘܢܐ Abuna, Arabic: أبونا ’abūnā, literally 'our
father') is also a title used among Syriac Christians and Coptic Christians
to refer to a priest. The title is used either by itself or with the priest's
given name (for example, 'Abuna Foxe' for 'Father Foxe').
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Abuna Ammanuel Ascento Foxe
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Abuna Tewaphilos (Theophilos)
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Abuna Tewaphilos (Theophilos)
(1971–1976)
Second Patriarch of the
Ethiopian Orthodox Church
(deposed and martyred (executed in
1979) by the Derg during the
overthrow of the Ethiopian
Monarchy)
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After many centuries, Emperor Haile Selassie I of Ethiopia, the last
reigning Orthodox Christian monarch in the world, reached an
agreement with the Coptic Orthodox Church in Alexandria, Egypt, on 13
July 1948. This led to the promotion of the Church of Ethiopia to the
rank of an autocephalous Patriarchate. Five bishops were immediately
consecrated by the Coptic Orthodox Pope of Alexandria. They later
elected an Ethiopian patriarch for their church following the death of
Abuna Qerellos IV, the last Copt to lead the Church of Ethiopia.[2] The
first Patriarch of Ethiopia was Abuna Basilios, who was consecrated 14
January 1951.
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Abuna Basilios
(1959–1970)
First Ethiopian Patriarch of the
Ethiopian Orthodox Church
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Abuna Petros
(1935-1941)
Martyred during the Italio-Ethio
war
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Anba Kyrillos VI (Qerellos VI)
(1926-1936) deposed
(1945-1950) restored
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Once His Imperial Majesty took his
place on the throne, his holiness
Abuna Kyrillos broke the solemn
silence with the following decree:
"Ye princes and ministers, ye nobles
and chiefs of the army, ye soldiers
and people of Ethiopia, and ye
doctors and chiefs of the clergy, ye
professors and priests, look ye upon
our Emperor Haile Selassie the
First, descended from the dynasty of
Menelik the First, who was born of
Solomon and the Queen of Sheba, a
dynasty perpetuated without
interruption from the time of King
Sehale to our times."
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Following ancient customs as
when Samuel anointed David,
chanting and prayers to the God of
Gods rose from priestly voices and
wonderful gifts bestowed. The
Abuna then anointed His Imperial
Majesty's head with oil and further
declared:
"That God make this Crown a
Crown of Glory. That, by the Grace
and the blessing which we have
given, you may have an Unshaken
Faith and a Pure Heart, in order
that you may inherit the Crown
Eternal. So be it."
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His Eminence Archbishop Abune Melketsedek
b. 1923 ~ d. Nov. 7, 2020
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Solomon Kibriye ~ 8 November 2020
The Ethiopian Orthodox Tewahedo Church has lost one of its most prominent
hierarchs. His Eminence Archbishop Abune Melketsedek passed away
yesterday in his Archdiocese of California after a lengthy illness at the age of 97.
Abune Melketsedek before his elevation to the episcopacy was known as Liqe
Siltanat Abba Habte Mariam Workineh. As a young clergyman he had been sent
abroad to study theology in Greece, and the Ecumenical Patriarchate in
Turkey. He would then serve as the long time dean of Holy Trinity Cathedral in
Addis Ababa. He was the second person to hold the title of Liqe Siltanat which
was created for that position (the first was Abba Meliktu Jenbere who became
Patriarch Abune Theophilos). As Liqe Siltanat Abba Habte Mariam, he served
Emperor Haile Selassie I as special advisor on religious affairs and was among
the most powerful and prominent members of the clergy in the later half of the
Emperor’s reign. He was also a prolific author throughout his life. He was
among the first clergymen to be imprisoned by the Marxist Derg regime that
deposed the monarchy. He was released from prison after 7 years and
returned to a prominent role in the Patriarchate where he was still deeply
respected. He was elevated to the episcopacy under Patriarch Abune
Merkorios, and served as Dean of the Sts. Peter and Paul Seminary. He objected
vociferously to the removal from the Patriarchal throne of Abune Merkorios in
1991, and became the guiding force behind the establishment of the exile
synod of the Ethiopian Orthodox Tewahedo Church that refused to recognize
the deposition of Abune Merkorios. Abune Melketsedek was based in Northern
California, but traveled extensively in his role as Secretary-General of the Exile
Synod visiting its churches and playing an active role in the expansion of
Ethiopian Orthodoxy across North America. After years of negotiations at
reconciliation which was encumbered by the hostility of the then Ethiopian
government, a breakthrough was achieved with the active endorsement by
Ethiopia’s new Prime Minister Abiy Ahmed in July 2018, and the schism ended
with Abune Merkorios returning to Ethiopia to share the Patriarchal throne
with Abune Mathias. Abune Melketsedek returned briefly to Ethiopia for the
first time in 26 years, but returned to California where he was named titular
Archbishop of California (with Bishops for Northern and Southern California
actually performing most episcopal functions due to his declining health).
Among the photographs I have chosen to post are one showing him as Liqe
Siltanat holding the gospels to be kissed by Emperor Haile Selassie to welcome
him to Holy Trinity Cathedral, and one as Archbishop with his cross being
kissed by Prime Minister Abiy Ahmed.
Personally this is a sad loss for me. His eminence was our family confessor
(Niseha Abat) and was the person who gave me my name. My father first met
him when he was commissioned by the Emperor to build the high altar of Holy
Trinity Cathedral, and my parents were close to him for decades, through his
imprisonment and after.
May His Eminence rest among the blessed fathers, and may his memory be
eternal.
Source: Josh David Barrett ~ FB post ~ 8 November 2020
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Solomon Kibriye ~ 8 November 2020
The Ethiopian Orthodox Tewahedo Church has lost one of its most
prominent hierarchs. His Eminence Archbishop Abune Melketsedek
passed away yesterday in his Archdiocese of California after a lengthy
illness at the age of 97.
Abune Melketsedek before his elevation to the episcopacy was known
as Liqe Siltanat Abba Habte Mariam Workineh. As a young clergyman
he had been sent abroad to study theology in Greece, and the
Ecumenical Patriarchate in Turkey. He would then serve as the long
time dean of Holy Trinity Cathedral in Addis Ababa. He was the second
person to hold the title of Liqe Siltanat which was created for that
position (the first was Abba Meliktu Jenbere who became Patriarch
Abune Theophilos). As Liqe Siltanat Abba Habte Mariam, he served
Emperor Haile Selassie I as special advisor on religious affairs and was
among the most powerful and prominent members of the clergy in the
later half of the Emperor’s reign. He was also a prolific author
throughout his life. He was among the first clergymen to be imprisoned
by the Marxist Derg regime that deposed the monarchy. He was
released from prison after 7 years and returned to a prominent role in
the Patriarchate where he was still deeply respected. He was elevated
to the episcopacy under Patriarch Abune Merkorios, and served as
Dean of the Sts. Peter and Paul Seminary. He objected vociferously to
the removal from the Patriarchal throne of Abune Merkorios in 1991,
and became the guiding force behind the establishment of the exile
synod of the Ethiopian Orthodox Tewahedo Church that refused to
recognize the deposition of Abune Merkorios. Abune Melketsedek was
based in Northern California, but traveled extensively in his role as
Secretary-General of the Exile Synod visiting its churches and playing an
active role in the expansion of Ethiopian Orthodoxy across North
America. After years of negotiations at reconciliation which was
encumbered by the hostility of the then Ethiopian government, a
breakthrough was achieved with the active endorsement by Ethiopia’s
new Prime Minister Abiy Ahmed in July 2018, and the schism ended
with Abune Merkorios returning to Ethiopia to share the Patriarchal
throne with Abune Mathias. Abune Melketsedek returned briefly to
Ethiopia for the first time in 26 years, but returned to California where
he was named titular Archbishop of California (with Bishops for
Northern and Southern California actually performing most episcopal
functions due to his declining health).
Among the photographs I have chosen to post are one showing him as
Liqe Siltanat holding the gospels to be kissed by Emperor Haile Selassie
to welcome him to Holy Trinity Cathedral, and one as Archbishop with
his cross being kissed by Prime Minister Abiy Ahmed.
Personally this is a sad loss for me. His eminence was our family
confessor (Niseha Abat) and was the person who gave me my name. My
father first met him when he was commissioned by the Emperor to
build the high altar of Holy Trinity Cathedral, and my parents were
close to him for decades, through his imprisonment and after.
May His Eminence rest among the blessed fathers, and may his memory
be eternal.
Source: Josh David Barrett ~ FB post ~ 8 November 2020
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Tekle Haimanot (1213-1313)
[Tekle Haimanot is the most pious Saint
of Ethiopia who never slept but
diligently stood in prayer on one leg,
(the other leg eventually fell off) with
spears pointing at him from all
directions to awaken him should he fall
asleep and interrupt his incessant
prayers], founder of Debre Libanos
Monastery
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In the name of the Father, the Son, and the Holy Spirit, One God.
Amen.
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CHURCH AND STATE
Ethiopia for centuries was a theocratic monarchy in which, as in the
Roman Empire, Church and State were a bilateral unity and of which
The Emperor was Christ's vice-regent. The Church is the "Established"
church which is given special priveleges. There is no absolute
separation between Church and State; the Church does, though on a few
occasions, intervene in the political life of the State, and the State does
interfere in the internal affairs of the Church. It was once said by the
late Archbishop Nicholas for the Greek Community in Ethiopia, "The
State and the Church are two faces of the same book. This book is
Ethiopia."
From earliest times the unity between the Church and the State has
been monolithic, their harmony and cooperation similar to the mutual
assistance between the right hand and the left hand or the right eye and
the left eye.
The Emperor is the unchallenged head of the Church, but in fact
Emperor and Church work together as senior and junior partners.
Coulbeaux said that the relationship of Church and State is that of a
single moral being, an amphibious personality, which communicated
movement to the national life as the motor does to a machine. Moreover
most emperors were pious and had an intense interest in theology.
The Church in earliest days was an effective unifying influence. Abuna
have been of an importance next to the Emperor. They alone could
crown an Emperor, and always sat upon his right hand at all public
occasions and, on the Emperor's instructions and for political purposes,
issued excommunications. An Abuna could release an army and people
from allegiance to the Ruler. For example in 1916 when Lij Iyasu finally
alienated the Shoa leaders, they requested the Abuna to release them
from thir oath of allegiance to this patron of Islam and to call upon the
Church to support Empress Zewditu and Ras Teferi. At moments of
crisis the Abuna is the peacemaker or political umpire.
There is no question as to the patriotic and nationalistic attitude of the
Church. When H.I.M Emperor Haile Selassie I during the fascist invasion
went to fight for his country from abroad, he was accompanied by the
Patriarch Basileos. In times of war the Church has always marched to
the battlefield with the Emperors and their armies, holding the Cross
and the "Sillat" to fight against the invaders. It proclaimed the assurance
of eternal life for those who might die on the battlefield fighting the
agressors and thus gave tremendous moral support to the soldiers. The
church has devoted and committed itself wholly to the services and the
wellbeing of the nation.
On every important issue mutual consultations are held from both sides
because the State knows that to a very large extent it depends on the
Church, which in turn needs the help of the State. Forces bent on
destroying the link are watched with both eyes, for actions in this
direction would affect the whole of Ethiopia at one stroke. As a further
proof of Church and State strong relationship, during the Italian
invasion Abuna Abraham and Petros and many church leaders gave up
their lives for their country.
Source: FB Post ~ Tsega Tekle Haimanot - Retrieved 2018-02-19
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THE INTRODUCTION OF CHRISTIANITY IN ETHIOPIA
St. Frumentius and the Conversion of Ezana c. 330 A.D.
Although Christianity became the official religion of the Aksumite
kingdom in the fourth century, the religion had been known in Ethiopia
since a much earlier time. In the Acts of the Apostles, VIII: 26-40, we are
told of a certain Eunuch, the treasures of Queen Candace of Ethiopia,
who went to Jerusalem to worship the God of Israel. There he met Philip
the Deacon and was baptized by him. Ethiopian tradition asserts that he
returned home and evangelized the people. In his Homily on Pentecost,
St. John Chrysostom mentions that the Ethiopians were present in the
Holy City on the day of Pentecost. Later, when the Apostles went out to
preach the Gospel, Matthew was allotted the task of carrying the good
news to Ethiopia, where he suffered martyrdom. Ethiopian sources,
such as the Synaxarium, make no mention of this, however; on the
contrary, Ethiopians believe that received Christianity without shedding
apostolic blood. Nevertheless, Christianity without certainly known in
Ethiopia before the time of Frumentius, being the faith practiced by
many of the merchants from the Roman Empire Settled in the Aksumite
region. In important cities, such as Axum and Adulis, these Christian
merchants had their prayer houses and openly practiced their religion.
The introduction of Christianity as the state religion of Ethiopia came
about not as the result of organized evangelical activity from outside the
country, but because it was the desire of the king. The story of the
conversation of the Axumites has come down to us in the work of the
contemporary Church historian, Rufinus (d 410 A.D). Meropius, a
philosopher from Tyre, set out to visit India accompanied by two young
relatives, Frumentius and Aedesius, Apparently they followed the usual
itinerary of the time along the Africa coast of the Red Sea. In the course
of their journey they run short of provisions and put in at a port of the
African coast. The local inhabitants, however, were hostile to Roman
citizens, as they massacred Meropius and all aboard the ship, sparing
only the two boys, who were taken to the king. They soon gained his
interest and won his confidence. The younger, Aedesius, he made his
cup-bearer, while the elder, Frumentius, who showed signs of wisdom
and maturity, become his treasurer and secretary. The king died early,
leaving his wife with an infant son as heir to the throne. Now the dying
king had given Frumentius and Aedesius leave to return to their own
country if they so wished, but the Queen-Mother who was left as Regent,
begged them to remain to help her administer the kingdom until her son
should grow up. The young men agreed, and stayed to carry out the task
faithfully.
The thought of Frumentius then began to turn towards matters of faith.
He sought out Christians among the Roman merchants settled at Axum,
and encouraged them to establish meeting-places for prayer, helping
then in every way he could, according them favours and benefits, and
gradually spreading the seed of Christianity among the people. The
young king himself became a convert. When he was old enough to rule
the country alone, Frumentius and Aedesius asked him for permission
to leave Axum. Aedesius returned home to Tyre, but Frumentius went to
Alexandria and laid the whole affair before the newly- appointed
patriarch, Athanasius, begging him to appoint a bishop to minister to the
needs of the growing Christian community at Axum. The patriarch
summoned a council of priests to consider the matter. It was agreed that
Frumentius himself should be consecrated as the first Bishop of Axum.
Thus he returned to propagate the faith in the land he knew so well so
well. Although Rufinus does not specify the name of the country to
which Frumentius went, other sources are more specific in this respect.
A letter from the Emperor Constantius, written in 356 A.D to his
“precious brothers”, Aezana and Saezana, rulers of Axum, concerns the
Bishop Frumentius. Furthermore, the inscriptions and coins of the
Emperor Ezana testify to his adoption of Christianity. In his earlier
inscriptions he styles himself “Son of unconquered Mahrem”, but in the
inscription after his victory over Nubia the employed anew terminology,
speaking of “the Lord of heaven and earth”, and describing how he had
destroyed the “images in their temples”, thus affirming his dissociation
from paganism. A recently discovered Greek inscription belonging to
Ezana leaves no doubt on this matter. It begins: “in the faith of God and
the power of the Father, the Son and the Holy Ghost”. Likewise, the
coins minted in the early part of Ezana’s reign bear the pagan symbol of
the crescent and disc, while those minted in the later part of his reign
bear the sign of the cross.
The introduction of Christianity as the state religion marked a turning
point in Ethiopia history. Christianity does not constitute a purely
religious phenomenon on the country, but plays an integral role in all
aspects of national life. The Church is not only a religious institution, but
has for many centuries been the repository of the cultural, political and
social life of the people. The true feeling of the people who first
received Christianity seems to have been expressed in the names they
bestowed upon Frumentius, which are Abba Salama. Kassate Berhan,
“Father of peace and Revealer of light”. It is interesting to note that
Ezana and Saezana appear to have baptized with names also signifying
illumination – Abreha (He illuminated) and Atsbeha (He brought the
dawn).
In Ethiopia, the diffusion of Christianity did not follow the same pattern
as in the Graeco-Roman world, where Christianity was confined to the
lower levels of society for three centuries, and utterly rejected by the
ruling classes. Only at the beginning of the fourth century did it begin to
gain a few converts among members of the imperial family. In Ethiopia
the converse was true. Christianity was introduced first in to the royal
court, and from there gradually penetrated among the common people.
Likewise, in the Roman Empire, the Apostles and later the Church
fathers were actively engaged in the evangelization of the people; in
Ethiopia, Christianity was voluntarily adopted.
The birth of Ethiopian Church took place at a time when the Arian
heresy was at its peak. When Frumentius was consecrated, the
Patriarchate of Alexandria, under the leadership of Athanasius, “the
Column of Orthodoxy”, was the stronghold of the Nicene faith against
Arianism. Constantius expelled Athanasius, however and installed an
Arian, George of Cappadocia, in his place. The first ecumenical Council,
where Arius was condemned as a heretic, took place in 325, Shortly
before the establishment of the Ethiopian church, but the decision of the
Council was nevertheless regarded as binding, and Ethiopia stood by
Athanasius, and the Nicene Faith. In vain, Constantius, the son of
Constantine the Great, tried to bring Ethiopia onto the heresy of Arius. It
was for this reason that he addressed the orthodox group of any
support, and ensures international recognition of Arianism. A certain
Theophilus, a priest from Socotra, highly respected for his impeccable
moral character, was entrusted with this mission to Axum, but he was
apparently not even allowed to enter Aksumite territory. His mission
failed, and Frumentius remained in Axum, to continue the teaching
which he had learnt from Athanasius. The Ethiopian church holds
Athanasius in special veneration. He was canonized as a saint, and his
work, The Life of Saint Anthony, was translated into Ethiopic. One of the
fourteen Anaphora’s of the Ethiopian Church is attributed to Athanasius.
The 318 Father who participated in the First Ecumenical Council are
also specially venerated, and another Anaphora of the Liturgy bears
their name, as the Anaphora of the Three Hundred Fathers.
Source: FB Post ~ Tsega Tekle Haimanot - Retrieved 2018-02-19
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IN THE NAME OF THE FATHER AND THE SON AND THE HOLY SPIRIT.
ONE GOD. AMEN.
Saint Yared was born on April 5, 505 A.D. in the city of Aksum from his
father Inberem and his mother Rewleya. His parents were born and
raised in Aksum. When Saint Yared was seven years old his father died.
His mother gave the young Yared to his uncle Gedeon to raise and take
care of him. Gedeon was the Gebez (treasurer) in Aksum. School was
hard for Young Yared. He never understood the Psalms of David.
Because of his terrible weakness in school, he was confronted with his
angry uncle at home and occasional physical punishment. Young Yared
tried to learn and understand the teachings of the church for over seven
years, but he always failed. He was tired of the anger and punishment
and life was becoming difficult for him.
One day, young Yared ram away. He traveled for the entire day and he
came to rest under a tree. He was crying and painfully hungry. In the
middle of his anger and frustration, young Yared noticed a small
caterpillar trying to climb the tree. The caterpillar tried once, it failed,
tried the second time, it failed again. The caterpillar tried to climb the
tree six times and it failed. By the seventh time it succeeded to climb the
tree and ate the fruits. Young Yared learnt a great wisdom of God
through the little insect.
He went back running to his uncle. He apologized for his behavior. He
started school the next day. He finished 150 Psalms of David(Mezmure
Dawit), the book of the Prophets, and King Solomon including the
translations and the laws of the church.
Young Yared became a server of Zion-Aksum.
Saint Yared taught us the rhythm of Aryam (which means, "Supreme
heaven", "Abode of God "). While from this world, God chose Saint
Yared to hear and learn the songs of the angels in the heavens. He heard
something extraordinary, a song for the heart and the soul. He was
amazed and mesmerized by that sound from the heavens.
He expressed his admiration by singing:
Wai Zema ze-sema-Eiku
be semaiy le melalkt qidusan Inze Yiblu
Qidus Qidus Qidus Egziabher
Melia Semayate We-Medre
Qidisate Sibhatike
This translates to:
The Holy of Holy Our LORD
I heard the angels singing your praises saying, Holy, Holy, O Holy
A praise that filled the Earth and the Heavens.
What a song it is?
What a rhythm it is?
What depth it has?
May the blessing of St. Yared be with Us and keep Ethiopia in peace.
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Camara Nicholes ~ 10 August 2020 ~ Humble Africana
This is kidus yared (saint yared) Born in axum in 505 AD, He was a legendary
Ethiopian musician credited with inventing the sacred music tradition of the
Ethiopian Orthodox Church and Ethiopia's system of musical notation. He is
responsible for creating the Zema or the chant tradition of Ethiopia,
particularly the chants of the Ethiopian Orthodox Tewahedo Church, which are
still performed today.
A legend describes Yared gaining musical insight and talent through
interaction with three birds, which inspired him to link the spiritual with the
musical through the blending of musical characteristics to which he attached
the Ethiopian words Ge’ez , Izil , and Ararary.
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The Itchege and the Solomonic Dynasty
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His Imperial Majesty
Emperor Haile Selassie I
November 2, 1930
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Tekle Haimanot (1213-1313)
[Tekle Haimanot is the most pious Saint
of Ethiopia who never slept but
diligently stood in prayer on one leg,
(the other leg eventually fell off) with
spears pointing at him from all
directions to awaken him should he fall
asleep and interrupt his incessant
prayers], founder of Debre Libanos
Monastery
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THE ITCHEGE AND THE SOLOMONIC DYNASTY
Today in Ethiopia the Head of the Ethiopian Orthodox Tewahedo
Church holds the title of Patriarch (Abuna) and Catholicos of Ethiopia,
Archbishop of Axum and Ichege of the See of Saint Tekle Haimanot. This
Auto-cephalous status which the Ethiopian Orthodox Church now
enjoys has been attained by the historically unforgettable relentless
effort of His Imperial Majesty Emperor Haile Selassie I, the desire of the
Church scholars and by the cooperation of the Church of Alexandria. It
was since 1959 that the title of the head of the Ethiopian Orthodox
Church is Patriarch Catholicos of Ethiopia. The first patriarch, Abuna
Basilios was enthroned by the Coptic Orthodox Pope Cyril VI in 1959,
and so the Patriarchs of Ethiopia are part of the Apostolic Succession of
the Holy See of St. Mark. The Ethiopian Patriarchate combined the old
offices of Abuna and Itchege. In 2001, the title of Archbishop of Axum
was added to the titles of the Patriarch after Axum was elevated to the
rank of an Archdiocese by the Holy Synod.
Prior to the 1950’s, from the 4th century until, as prior mentioned, the
middle of the twentieth century, the Head and Abuna of the Ethiopian
Orthodox Tewahedo Church was an Egyptian, appointed by the Coptic
Orthodox Pope of Alexandria and Patriarch of All Africa and whom, as a
foreigner, would know very little of the customs, language, and history
of the country. He was head mostly in theory though, as the Itchege, the
traditional title of the grand prior of the convent of Debre Libanos in
Shoa, in actual practice wielded more power than the Abuna and was
superior to him. The power of the Church was mainly in the hand of
these high Ethiopian Church officials. The Itchege served as
administrative head of the Church and had jurisdiction over all the
monasteries, chose candidates for ordination, and decided questions of
protocol in connection with religious ceremonies. It is good to take note
that the Itchege has always been a native of Ethiopia, appointed by the
Emperor. His position as a government official and his duties as head of
a powerful order of monks gave him tremendous influence in the
political and national areas.
It is only right that I make mention that the first Itchege of Ethiopia, as
well as the established leading monk was Ethiopia’s own Tekle
Haimanot (1213-1313) [Tekle Haimanot is the most pious Saint of
Ethiopia who never slept but diligently stood in prayer on one leg, (the
other leg eventually fell off) with spears pointing at him from all
directions to awaken him should he fall asleep and interrupt his
incessant prayers], founder of Debre Libanos Monastery. This was
granted to him along with being made both the councilor and confessor
to the new emperor who would rise from the Solomonic Dynasty in
1270, Yekuno Amlak. It is by the close association and efforts of Tekle
Haimanot that this Restoration took place which resulted in the
overthrow of the then ruling Zagwe Dynasty. Due to this it was also
insured that one-third of the land of Ethiopia would be given in
perpetuity to the Itchege – the grand prior – and to his successors for
the maintenance of his office and support of the church and monasteries.
Not only was the Ethiopian Orthodox Church, through the Itchege,
instrumental to the rise and restoration of the Solomonic Dynasty, the
Church also ordained and invested with charisma (power) each new
monarch, and it ensured that the monarch remains faithful to the terms
of his anointment.
For example, the fifth article of the first chapter of the 1955 Constitution
of Ethiopia explicitly upheld the teaching of the Church that, “By virtue
of his Imperial blood, as well as by the anointing which he has received,
the person of the emperor is sacred. His dignity is inviolable and his
power indisputable…..He is consequently due to all the honors due to
him in accordance with tradition.”
The Church is the giver, the propagator, and the protector of the
charisma that imparts the tremendous power of the ruler over his
people. First, there is the “family” or ‘hereditary” charisma – the
common charisma of those who claim descent from Solomon and
Sheba. All emperors since 1270, including Tewodros (1855-1868), who
was anointed by the Church and was a great supporter of it, have
legitimized their statuses by claiming to be descendants of Menelik I,
son of Solomon and Queen of Sheba. Second, the Church teaches and
stresses the ruler’s special, historic role as repository of a sacred legacy,
portraying the emperor as the legitimate bearer of Judeo-Christian faith.
The transfer of religious priority from Israel to Ethiopia, and eventually
by the actual transfer of the Ark of the Covenant (Tabot) from Jerusalem
to Axum. Thirdly the Church “imparts” the charisma of authority to the
ruler by means of the rites of anointing and crowning. All these
principles of charisma – the Solomonic genealogy, the historic role, and
the anointing with oil – have been fused together to legitimize political
authority.
The Ethiopian Orthodox Tewahedo Church in the past has been the light
of Ethiopian culture and nationalism, and the fire of the sentiment of
freedom and self-respect of the nation and the State. But as the State, in
times past, largely depended on the Church, the Church in turn needed
the help from the State. As the late Archbishop Nicholas for the Greek
community in Ethiopia, once stated, “The State and the Church are two
faces of the same book. This book is Ethiopia”
Source: FB Post ~ Tsega Tekle Haimanot - Retrieved 2018-02-19
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Saint Abba Giorgis
The Great Ethiopian Orthodox Scholar
The great Ethiopian Scholar Abba Giorgis (George) was born in 1358 E.
C. (Ethiopian Calendar) in Wollo administrative region, Borena District,
at the place called Shela from a Christian family. Previously his parents
were told by the Angel that they would have a child, and they would call
their son by the name of St. George.
When he reached the age of education, his father sent him to a Pastor
called Sereke Berhan to educate him. For seven years, he was unable to
study even the alphabet and then he was given back to his father to find
him an alternative job. But his father made him return to the same
school and get on with it because he promised him to God thereafter.
While Abba Giorgis (George) was eagerly following his study, which
would qualify him for monastic life at the Hayq Monastery, he got
unhealthy remarks from his fellow monks with which he became
disappointed.
Soon he presented himself in the Church and bowed to the picture of
Our Lady, the Virgin, St. Mary and proceeded until he got a great
blessing and inspiration from her Son, Christ Our Lord. Then, by the
grace of God, Abba Giorgis (George) became full of knowledge and
became a famous author. His dedication to Our Lady the Virgin, St.
Mary, was so great that he could write numerous books which glorify
the Holy Virgin St. Mary.
Some of his books are the following:
1.The Door of Light: (Anketse Birhan)
2.Metsehafe Arganon (A Praising of St. Mary)
3.Enzira Sebhat (A Praising of St.Mary)
4.Hiwote Maryam (The Life of St. Mary)
5.Metsehafe Birhan (Saatat)(a kind of prayer book which is to be used
every day and night)
6.Metsehafe Mistyr (A book of Mystery containing arguments and
evidences about the divine Mystery)
The sixth one is a sophisticated work which consolidates both the Old
and the New Testaments. In this book Abba Giorgis (George) made a
great intellectual contribution to the theological and moralistic world.
Therefore, King Yeshak at this time called Abba Giorgis (George), “Cyril
of Ethiopia and Pillar of Religion.” This book is translated into different
languages by Overseas Christian Missionaries.
7.Wudassae Meskel (Praising of the Cross)
8.Teamino Kidusan (Dedication to the Saints)
9.Kibre Kidusan (Praising of all Saints)
10.Tselote Fetito (A Prayer of blessing of the Holy Communion)
11.Tselote Zebeatebet (A kind of prayer which is to be prayed while
getting in and out from home)
12.Tselote Maede (A Prayer which is to be prayed during a meal)
In addition, he has presented various writings regarding the doctrine of
the Church and how to celebrate the days of the Saints. In general, it is
admitted that he wrote more than 40 books altogether. He was also
famous for preaching the Gospel and teaching religious subjects in the
traditional school at a higher level until he died on Sunday July 7 1417 E.
C. (Ethiopian Calendar) at the age of 60. For instance, King Zera Yacob
was one of his students. To finish with, Abba Giorgis(George) was and is
a unique scholar of the Ethiopian Orthodox Tewahedo Church, next to
St. Yared who came into existence in the sixth century and who was the
author of the incomparably compiled compositions known as, “Deggua”.
He was also one of Our Church nationwide saints and in his name a
district Monastery was established.
Let the prayer and blessing of Saint Abba Giorgis (George) be with us
and keep Our Mother Ethiopia in peace.
(Picture below: St. Abba Giorgis serves the monks who are the servants
of Christ)
Source: FB Post ~ Tsega Tekle Haimanot - Retrieved 2018-03-08
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This is a list of the Abunas of Ethiopia, the spiritual heads of the
Ethiopian Orthodox Tewahedo Church. The Abuna is known officially as
Patriarch and Catholicos of Ethiopia, Archbishop of Axum and Ichege of
the See of Saint Taklehaimanot. Abune Mathias accended to this
position on 28 February 2013.
The Ethiopian Orthodox Tewahedo Church is part of the Oriental
Orthodoxy communion, and it was granted autocephaly by Cyril VI,
Pope of the Coptic Orthodox Church of Alexandria, in 1959.
Contents
1 Bishops of Axum
2 Metropolitan Archbishops of Axum and of All Ethiopia
3 Patriarch Catholicoi of All Ethiopia, since 1959
- Abune Selama I Kesatay Birhan (St. Frumentius) (c. 305–mid 4th
century)
- Minas or Elyas[1]
- Abreham (late 4th century–early 5th century)
- Petros
- Abba Afse (late 5th century–early 6th century)
- Qozmos (fl. early 6th century)
- Euprepius (fl. early 6th century)
- vacant (c. 537–562)[2]
- Metropolitan Archbishops of Axum and of All Ethiopia
- Qerellos (620s–mid 7th century)
- unknown
- Yohannes (c. 820–840)
- Yaqob I (fl. mid 9th century)
- Salama Za-'Azeb (fl. 9th century)
- Bartalomewos (fl. 10th century)
- Peter (920s), opposed by Minas and Fiqtor
- vacant (c. 940–970s)
- Daniel (fl. late 10th century)
- Fiqtor (fl. 11th century)
- 'Abdun, claimant
- Sawiros (1077–1092)
- Giyorgis I (fl. 1090s)
- Mikael I (fl. early–mid 12th century)
- Yaqob II
- Gabra Krestos
- Atnatewos (fl. late 12th century)
- Mikael II (1206–1209), opposed by Hirun
- Yeshaq (c. 1209–1225)
- Giyorgis II (c. 1225)
- Saint Tekle Haymanot (c. 13th century), according to tradition
- Yohannes (XIII?) (fl. 14th century)
- Yaqob (III?) (c. 1337–1344)
- vacant (1344–1348)
- Salama II (1348–1388)
- Bartalomewos (1398/9–1436)
- Mikael and Gabriel (1438–1458)
- vacant (1458–1481)
- Yeshaq (1481– c. 1520)
- Marqos (VI?) (1481– c. 1530)
- João Bermudes (c. 1536–c. 1545), self-proclaimed Ethiopian
Orthodox Abuna, and Catholic Patriarch of Ethiopia and Alexandria
- Endyras (c. 1545–?)
- Andrés de Oviedo (1557–1577), Catholic bishop
- Marqos (VII?) (c. 1565)
- Krestodolos I (c. 1590)
- Petros (VI?) (1599?–1606), killed in battle
- Simon (1607–1622), died 1624
- Afonso Mendes (1622–1632), Catholic Patriarch, deposed by
Fasilides
- vacant (1632–1633)
- Rezek (c. 1634)
- Marqos (VIII?) (c. 1635–1672), deposed with Krestodolos
- Krestodolos II (c. 1640–1672), deposed with Marqos
- Sinoda (1672–1687)
- vacant (1687–1689)
- Marqos (IX ?) (1689–late 17th century)
- Abba Mikael (1640–1699)
- Marqos X (1694–1716)
- vacant (1716–1718)
- Krestodolos III (c. 1718–1745)
- vacant (1745–c. 1747)
- Yohannes XIV (c. 1747–1770)
- Yosab III (1770–1803)
- vacant (1803–c. 1808)
- Makarios (fl. c. 1808)
- vacant (c. 1808–1816)
- Kyrillos (Qerellos) III (1816–1829)
- vacant (1829–1841)
- Salama III (1841–1867)
- vacant (1867–1868)
- Atnatewos II (1868–1876)
- Petros VII (1876–1889), died 1918
- Mattheos X (1889–1926)
- Qerellos IV (1926–1936), deposed
- Abraham (1936–1939)
- Yohannes XV (1939–1945)
- Qerellos IV (1945–1950), restored
- Basilios (1951–1959)
On 13 July 1948, the Coptic Orthodox and Ethiopian Churches reached
an agreement that led to the elevation of the Ethiopian Orthodox
Tewahedo Church to the rank of an Autonomous Church; allowing the
Archbishop of All Ethiopia to consecrate their own bishops and
metropolitans for the Ethiopian Church and to form a local Holy Synod.
The Archbishop, however, is consecrated by the Pope of Alexandria
along with the members of the Holy Synod of the Ethiopian Orthodox
Tewahedo Church.
- Patriarch Catholicoi of All Ethiopia, since 1959
- Basilios (1959–1970)
- Theophilos (1971–1976), deposed by the Derg and executed in 1979
- Takla Haymanot (1976–1988)
- Merkorios (1988–1991), deposed by the EPRDF (which claims that
he abdicated)
- Paulos (1991–2012)
- Mathias (2013–present)
In 1959, the Coptic Orthodox Church of Alexandria granted autocephaly
to the Ethiopian Orthodox Tewahedo Church, and elevated the
Archbishop to the Patriarchal dignity and was enthroned with the title
of: Patriarch and Re'ese Liqane Papasat Echege (Catholicos) of the
Ethiopian Orthodox Tewahedo Church. The title of Ichege (Supreme
Abbot) of the See of St. Tekle Haimanot of Debre Libanos was subsumed
into the Patriarchate. The title of Ichege was revived and the title of
Archbishop of Axum was added to the Patriarchal titles in 2005, as
Axum was the seat of Ethiopia's first Bishop, and thus the oldest see in
the church.
Source: Wikipedia ~ Retrieved - 2018-03-09
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The Ethiopian Orthodox Tewahedo Church
The Church of Ethiopia is one of the few Churches of Christendom
where the worship of the primitive church has been preserved. This is
largely due to the geographical position of Ethiopia and to the historical
developments that led to her virtual isolation from the rest of the
Christian world from the seventh century, as a result of which Ethiopia
retained the form of worship she had received in the 4th century. It is of
interest to consider this subject in broad outline.
1.The Place of Worship
The noted church historian Rufimus has provided us with information
that confirms the existence of prayer houses in Ethiopia before the
introduction of Christianity as the official religion. In the story of St.
Frumentius and his brother Aedesius he tells us that “while they lives
there and Frumentius held the reins of government in his hands, God
stirred up his heart and he began to search out with care those of the
Roman merchants who were Christians and to give them grate influence
and to urge them to establish in various places conventicles to which
they might resort for prayer in the Roman manner.”
According to traditional sources, after the official acceptance of
Christianity as the state religion, the Emperor Ezana, the first Christian
ruler of Ethiopia, built a magnificent church at Aksum. It was supported
by thirty-two monolithic columns and had no arches. During the early
Christian period old temples of pagan times were transformed into
churches. The old Sabaean temple at Yeha was made into a church by
Abba Afse, one of the Nine Saints who came to Aksum from the Roman
Empire in the 5th century. Recent archaeological excavation of the
eastern corner of this building brought to light Christian objects, such as
bells and crosses, of grate antiquity. The same can be said of the church
of Abba Pantalewon, in a suburb of Aksum. The site was once center of
pagan worship; both Sabaean and Greek gods were worshipped there.
Abba Pantalewon either transformed the ancient temple into church or
else built a church upon the ruins of the temple.
Excavations in the area of the old Aksumite kingdom, at Adulis and
Hawlti-Melazo, have brought to light the ruins of basilicas of Syrian
type. This may be due to the influence of the Nine Saints, since the
majority of them are believed to have been of Syrian origin. An existing
example of the basilica type of church is found at the ancient monastery
of Debra Damo. According to hagiographical sources, the church was
built by the Emperor Gebre Maskal, son of Caleb, in the 6th century.
During the same period a remarkable church was built at Sana’a by
Abreha, the Ethiopian viceroy of Yemen. This church was much admired
by Arab writers. It was known as al-qalis, a corruption of Ekklesia.
Abreha brought architects both from Aksum and Byzantium and they
designed a church that was marvel of architectural skill, combining the
basilicas and Byzantine styles.
In the mediaeval period the basilica form was retained, but underwent
modification in certain cases. The amazing monolithic churches of
Lalibela are developments of this period. The churches of Medhane
Alem (Saviour of the World) and Gennet Mariam (Paradise of Mary) are
decorated by external columns of a type completely new in the
architectural history of Ethiopia. The interiors have many features in
common with the old church of Aksum. The external façade of Bete
Emmanuel (Church of Emmanuel) is reminiscent of Aksumite style of
alternate recessions and projections. The churches of Lalibela, hewn as
they are out of the living rock, may be said to be among the
architectural wonders of the Christian world. The interiors are
hollowed out and decoratively and ingeniously carved, with varieties of
vaulted roofs and complex arches. Each church is constructed in a
different style.
In the late mediaeval period, ecclesiastical architecture underwent a
radical change. Churches of octagonal or circular shape were
constructed. It seems probable that these forms were increasingly
adopted as Ethiopian power moved southwards and the churches
acquired the form of the round dwellings common in the south. This
type of circular or octagonal church is abundant in the southern and
western areas where Christianity was introduced later. The basilica
from has been retained to a large extent in northern Ethiopia.
The internal structure of the circular and octagonal churches consists of
three concentric rings. The innermost part is the Maqdes or Sanctuary,
also know as the Qeddusa Queddusan or Holy of Holies, where the
Tabot or Ark rests; only priests and deacons have access to it. The Tabot
represents the Ark of the Covenant, believed to have been brought to
Ethiopia by Menelik I, the son of King Solomon. It rests upon the
Menbir, which may be said to correspond to the alter in other Churches.
The sanctity of a church depends upon the presence of the Tabot and
without it services cannot be held. The blessing of the Tabot by the
Abuna constitutes the consecration of the church. On occasions when
the Tabot is removed from the church and carried in processions as on
the Feast of the Epiphany it is covered with a cloth and everyone bows
or prostrates himself to it on passing. The second chamber is the
Keddist, which is reserved for communicants, who receive the
Sacrament, the women segregated from the men. Only those who feel
pure, have fasted regularly and have conducted themselves blamelessly
receive Communion. For this reason communicants are usually babes-in-
arms, infants and the very old. The third division is the outer
ambulatory which is known as the Qene Mahelet (the place of the
cantors). The Qene Mahelet is divided into three sections by curtains.
The western part is occupied by the Debteras or cantors who sing
hymns and praise God to the accompaniment of musical instruments,
drums, prayer-sticks an sistra. One part of the ambulatory is reserved
for women only and one part for men. There are three doors, to the
east, north and south. The latter is used as the only entrance by women.
The other two entrances are used exclusively by men; men may also
sometimes use the women’s entrance, but women never use the men’s
entrance. Those of the congregation who feel particularly unclean
ritually stand in the churchyard throughout the service. Often there are
as many people, if not more, in the churchyard as in the church. It
should be noted that the church precincts and the surrounding wall are
considered sacred, therefore those who remain outside the church
during the service are considered to have attended church.
A few modern city churches are built in the traditional Alexandrine
cruciform. They contain pews for the congregation. It is customary in
such churches for men and women to sit on separate sides of the
church. The traditional Ethiopian church contains no seats, however.
Rush mats may be spread upon the floor and it is customary to remove
one’s shoes before entering the church. As the services are lengthy,
prayer-sticks, known as Makomiya, are provided fot the Debteras and
for elderly or important members of the congregation to lean upon.
However the truly devout may refuse to make use of a prayer-stick
during the service and a few exceptionally pious people may try to
mortify the flesh by standing upon one leg only throughout the service.
2. The Times of Worship
Church Services
One can distinguish two types of church service in the Ethiopian
Orthodox Church, indoor and outdoor. The former is conducted in the
Holy of Holies by priests and deacons. A minimum of five persons, two
priests and three deacons, is required to celebrate Mass. In certain
monasteries a minimum of seven persons is still required. The
celebrants are required to abstain from food for at least twelve hours in
advance. The sacramental bread and wine are prepared by one of the
deacons in the compound of the churchyard, in a small building known
as the Bethlehem. The times of the services depend upon fasting periods
and holy days. During fasting periods the service commences at 1 p.m.
In some churches and monasteries it may begin as late as 3 p.m. The
normal duration of a service is about two hours, but it may be
lengthened or shortened upon occasions. At Easter, Mass is celebrated
at 1 a.m. and at Christmas about 4 a.m. is the usual hour. On Sundays the
service usually commences at 6 a.m., although it may start earlier and in
some monasteries and churches the usual hour is 5 a.m. In some
churches in Addis Ababa, the service now beings at 7 a.m. and at 8 a.m.
on Saturdays except on Holy Saturday when the service is conducted at
midday.
The times of the outdoor services, conducted by priests and Debteras
also vary. On Sundays the service begins at 7 a.m. until replaced by the
service in the Holy of Holies. During fasting seasons, the service
commences at 6 a.m. and continues until the beginning of Mass at 1 p.m.
There is also a short service towards the end of the Mass which consists
mainly of the reciting of Qene, or verse which is epic in type.
3. The Types of Worship
a) Liturgy
The Ethiopian Orthodox Church has retained the ancient service of the
Early Church and still uses the Mass of the Catechumens. In the Early
Church, adults receiving instruction in the Christian Faith would attend
the Mass until the reading of the Gospel and the sermon. Then the
deacon would dismiss the Catechumens and they would leave the
church. The mass is still retained in the Ethiopian Church, though there
are no longer Catechumens under preparation for baptism.
The real liturgy begins after the point in the service marking the
departure of those not yet baptized. The church of Ethiopia has fourteen
Anaphoras, a unique phenomenon in any Christian Church. Each is used
on special occasions to mark the observance of a particular holy day.
Through the Anaphoras differ in length and content, they have common
characteristics. They stress the Incarnations, the Last Supper, the
Crucifixion and the Resurrection. In principle the Mass is conducted in
Ge’ez, the ancient classical and liturgical language of Ethiopia. Today,
however, the readings and certain portions of the liturgy are in the
vernacular, Amharic. The congregation. Both men and women may join
in the singing Choirs of the western type are unknown in the Ethiopian
Church.
b) Se’atat, the Horologium
There are two types of Horologium, for day and for night. The
Horologium was composed by a distinguished 15t Century scholar,
Abba Giyorgis of Gascha; during the ensuing century it was gradually
enriched by additional hymns and prayers. In big churches it is usual
monks. Priests and deacons to conduct the Se’atat in the northern part
of the ambulatory, while the Debteras are conducting a different service.
c) Mahelet
Cantillation is an integral part of worship in the church of Ethiopia.
Hymns are sung in different modes and Rhythms. The Deggua or
hymnary is attributed to Saint Yared, a scholar who lived in Aksum in
the 6th century. During the course of the centuries. Hymns have been
added by various composers. The cantors or choristers are the
Debteras. On joyful occasions they chant and sing to the accompaniment
of musical instruments. Hand-clapping an rhythmical movement of
dignified and solemn kind. The rhythmic bet is marked by the
movement of the prayer-sticks carried by the Debteras. During periods
of mourning the chanting is in a melancholic mode and is not
accompanied by hand-clapping or rhythmic movements. During Lent,
the use of the drum is forbidden except on Palm Sunday. From the
beginning of Lent until Palm Sunday, a special hymn is sung called
Tsome Deggua. Throughout Holy Week, special prayers are said,
accompanied by prostration, culminating on Good Friday. During this
week extensive reading from the Bible, works of the Church Fathers and
Lives of the Saints take place.
4. Manner of Prayer
The Fetha Negest, or Law of the Kings, reminds us that prayer is man’s
way of communicating with Almighty God. In prayer, man thanks God,
praises Him and recognizes His domain, confessing his sin and seeking
on his part the way of pleasing Him. The following precepts are laid
down for one who prays. Firstly, he should stand up, as enjoined on the
words of the Lord; “When you rise up for prayer; you shall stand up.”
Secondly, he should gird himself with girdle; as the Lord has said “Let
your loins be girt.” Thirdly, he should turn towards the east, for that is
the direction from which Christ will appear in His second coming.
Fourthly he should make the sign of the cross from the forehead
downward and from left to right. Fifthly he should recite the prayer in
fear and trembling. Sixthly he should kneel down and prostrate himself,
since the gospel tells us that on the night of his passion, our lord prayed
prostrating himself and kneeling.
Prostration plays an important part in worship in the Ethiopian church.
The faithful are enjoined to begin prayer by prostrating themselves
once or thrice and to do the same at the end of prayer. At certain times
kneeling or genuflection is substituted for complete prostration, i.e. on
Sundays, the days of Pentecost, the feast days of our lord and our lady,
and also after receiving the Eucharist. On good Friday, the faithful spend
the whole day at church, usually in the courtyard, performing the act of
prostration many hundreds of times, to the limits of their physical
strength.
5. Times of prayer
The faithful should pray seven times each day. First upon arising from
bed in the morning and before beginning work. Secondly at the third
hour; thirdly, at the sixth hour; fourthly, at the ninth hour; fifthly, the
evening prayer; sixthly, the prayer before sleep and lastly, the midnight
prayer.
The morning and evening prayers should be said in church, especially
on Saturdays and Sundays. Anyone who omits prayer, unless he is ill,
should be cut off from the congregation of the faithful. Anyone who is
sick should attend church if he possibly can, for he may be healed. The
other prayers should be said at home. When the hour for prayer arrives
and one of the faithful finds himself in a place where he cannot pray, he
should pray mentally.
6. Fasting
In the Fetha Negest* fasting is defined as follows:
“ Fasting is abstinence from food, and is observed by man at certain
times determined by law, to attain forgiveness of sins and much reward,
obeying thus the one who fixed the law. Fasting (also) serves to weaken
the force of concupiscence so that (the body) may obey the rational
soul.”
Fasting is strictly observed by all faithful members of the church. There
are approximately 250 fast days in the year, although not all of these
are compulsory for everyone. The average person may fast about 180
days in the year. There are seven official fasting periods for Ethiopian
Christians.
1. All Wednesday and Fridays, except for the 50 days after Easter.
2. The Lenten fast of 55 days.
3. The Nineveh fast of 3 days.
4. The vigils, or gahad of Christmas and epiphany.
5. The fast of the apostles; this varies in length, depending upon the date
of Easter, and maybe a minimum of 14 days and maximum of 44. This
fast commemorates St. peter and St. Paul.
6. The fast of the prophets of 43 days.
7. The fast of the assumption, 15 days in august.
Of these fasts, the fast of the apostles and the fast of the prophets are
compulsory for clergy only, although they are also observed by many of
the faithful. All the other fasts are considered obligatory for all devout
Christians, except children under seven. During fasting periods,
Christians abstain from meat and all animal products: meat, milk, butter
and eggs. No food or drink is taken before noon, at the earliest: even
then only a simple repast should be taken. Pregnant women, the
seriously sick and travelers are exempted from fasting. In Holy Week no
food is taken before 1 p.m. or later. The really devout fast completely
from Good Friday till Easter Sunday, while others eat only the evening
meal on these days.
The Lenten fast is traditionally broken by a joyful feast that takes place
after midnight mass, at about 3 a.m., or the first cock- crow or Easter
Sunday morn.
7. Holidays or feasts
Nine major and nine minor holy days are observed in the church of
Ethiopia. All are connected with events in the life of Christ.
MAJOR HOLY DAYS MINOR HOLY DAYS
1. The Incarnation 1. Sebkat (first Sunday in advent)
2. The Birth of Christ 2. Berhan (second Sunday in advent)
3. Epiphany 3. Nolawi (third Sunday in advent)
4. Hosanna (palm Sunday) 4. Christmas Eve
5. Crucifixion 5. Gizret (Circumcision)
6. Easter 6. Birth of Simon
7. Debra Tabor ( feast of mount tabor, 7. Debra Zeit (Feast of the Mount
of Olives)
the transfiguration)
8. The Ascension 8. Kana Zegalila (The Miracle of Kana)
9. Pentecost 9. Maskal (The Invention of the True Cross)
Other feast days include one for each of the twelve Apostles. The
martyrs, St. George, St. Stephen and St. John the Baptist are also
commemorated. Other important holy days are those in
commemoration of St. Michael and St. Mary and of the grate religious
reformer, the Emperor Zar’a Ya’iqob. No less than thirty-three holy days
are devoted to St. Mary. An indication of the special veneration attached
to the Blessed Virgin in Ethiopia. A feature of feast days in the Ethiopian
Church is that many of them are commemorated monthly and not only
annually. As in the rest of the Christian world Sunday is observed as a
day of rest. In former times Saturday, the Biblical Sabbath, was also
observed. On holy days believers are expected to refrain form heavy
labor and manual tasks, such as farming, forging metal and weaving.
Various transactions are permitted, however. On these days ot os
customary to carry out charitable and philanthropic acts, to visit the
sick or those in prison and to arrange reconciliation between those who
have quarreled. Sundays and other holy days are also occasions of
social events, weddings, dancing and sport.
Source: Tsega Tekle Haimanot FB Post ~ 06-16-2017
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As we are introduced to various cultural experiences we have the propensity to
integrate a portion of the culture to which we are exposed. Cultural experiences
lead to the same beginning as the source from which it comes.
Enlightenment!
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Nothing is hidden from God's view!...
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