With a worldwide estimated membership of about 36,000,000, the Ethiopian Orthodox Tewahedo Church is the largest of the so-called Oriental Orthodox Churches (the others being Armenian, Coptic, Eritrean, Malankara-Indian, and Syriac). Unlike Eastern Orthodox Churches, Oriental Orthodox Churches recognize the validity of theological decisions of only the first three Ecumenical Councils. Headquartered in Addis Ababa (Ethiopia), the history of Ethiopian Church dates back to the acceptance of Christianity by the Kingdom of Aksum in 330 AD.
According to an ancient tradition, the first evangelizer of the Ethiopians was St. Frumentius, a Roman citizen from Tyre who had been shipwrecked along the African coast of the Red Sea. He gained the confidence of the emperor at Aksum and eventually brought about the conversion of his son, who later became Emperor Ezana. Ezana later adopted Christianity as the state religion around the year 330. Frumentius was ordained a bishop by St.
Around the year 480 the “Nine Saints” arrived in Ethiopia and began missionary activities. According to tradition they were from Rome, Constantinople and Syria. They had left their countries because of their opposition to Chalcedonian christology and had probably resided for a time at St. Pachomius monastery in Egypt. Their influence, along with the church’s strong links with the Copts in Egypt, probably explains the origin of the Ethiopian Church’s rejection of Chalcedon’s teaching that there are two natures in Christ.
Indeed, the word “Tewahedo” that is included in the official name of the church today, means “being made one” or “unified,” and expresses the unity of Christ’s humanity and divinity in a single nature. The Nine Saints are credited with largely wiping out the remaining paganism in Ethiopia, with introducing the monastic tradition, and with making a substantial contribution to the development of Ge’ez religious literature by translating the Bible and religious works into that classical Ethiopian language.
The Ethiopian Church reached its zenith in the 15th century when much creative theological and spiritual literature was produced and the church engaged in extensive missionary activity. From ancient times, all bishops in Ethiopia were Egyptian Copts appointed by the Coptic Patriarchate. Indeed, for many centuries the only bishop in Ethiopia was the Coptic Metropolitan.
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In the early 20th century the Ethiopian Church began to press for greater autonomy and the election of native Ethiopian bishops. In 1929 four native Ethiopian bishops were ordained to assist the Coptic Metropolitan. With the support of Emperor Haile Selassie (reigned 1930-1974), an agreement was reached with the Copts in 1948 which provided for the election of an ethnic Ethiopian Metropolitan upon the death of Metropolitan Qerillos. After he died in 1951, an assembly of clergy and laity elected an Ethiopian, Basilios, as Metropolitan, and the autonomy of the Ethiopian Church was established.
Administratively, the Ethiopian Church was part of the Coptic Orthodox Church from the first half of the 4th century until 1959, when it was granted autocephaly (full independence) by the Pope of the Coptic Orthodox Church. In this same year, the first Ethiopian Orthodox parish was opened in the US: Holy Trinity Church in the Bronx, NY. Its founder was Fr. Notably, this first parish was envisioned as a mission for African Americans rather than a church for Ethiopian immigrants.
The Ethiopian Orthodox Church was the state religion of the country until the 1974 Marxist revolution, which overthrew the Emperor and placed Colonel Mengistu Haile Mariam at the head of the government. Soon after the revolution, church and state were officially separated and most church land was nationalized.
Following the collapse of the communist government in May 1991, Patriarch Merkorios (elected in 1988) was accused of collaboration with the Mengistu regime. In September, under pressure, he resigned. On July 5, 1992, the Holy Synod elected Abune Paulos as fifth Patriarch of the Ethiopian Orthodox Church. He had been imprisoned for seven years by the Marxist authorities after Patriarch Theophilos (deposed in 1976 and murdered in prison in 1979) ordained him a bishop without government approval in 1975.
Meanwhile, Patriarch Merkorios, who initially took refuge in Kenya and moved to the United States in 1997, refused to recognize the election of Paulos. Archbishop Yesehaq of the Western Hemisphere (based in New York) followed suit and broke communion with the Patriarchate. Archbishop Yesehaq, who died in 2005, took a large part of the Ethiopian Orthodox faithful in the western hemisphere with him. He formed an alliance with former Patriarch Merkorios and a number of other Ethiopian exiled bishops who had come to the United States.
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The Schism and the Rise of Oakland as a Center
The 1974 Marxist revolution in Ethiopia not only overthrew the Emperor but also began a campaign against all religious groups in the country. After the collapse of the Communist government (1991), the head of Ethiopian Church, Patriarch Merkorios, was accused of collaboration with the former regime. A number of other Ethiopian bishops joined him, which further intensified the spread of Ethiopian Orthodox churches in America.
The bishops loyal to Merkorios now formed “The Legitimate Holy Synod of the Ethiopian Orthodox Tewahedo Church” based in Oakland, California.
The Pre-Schism Saints of Ethiopia
They reached an agreement that provided for the return of Patriarch Merkorios to Ethiopia to become co-patriarch along with Patriarch Matthias. The two patriarchs would be of equal dignity, with Patriarch Matthias carrying out administrative duties. All the bishops of both synods would be mutually recognized, and all excommunications would be lifted. Thus there will be one Ethiopian Church and one Holy Synod.
Patriarch Paulos died on August 16, 2012. On February 28, 2013, a church assembly elected Archbishop Matthias of Jerusalem as the church’s sixth patriarch. This schism between the Synod in Ethiopia and the Synod abroad would persist until 2018. In July of that year delegations from both sides met in Washington, DC. They reached an agreement that provided for the return of Patriarch Merkorios to Ethiopia to become co-patriarch along with Patriarch Matthias. The two patriarchs would be of equal dignity, with Patriarch Matthias carrying out administrative duties. All the bishops of both synods would be mutually recognized, and all excommunications would be lifted. Thus there will be one Ethiopian Church and one Holy Synod.
Presently, Ethiopian Orthodox churches in the USA are divided into five dioceses, and they continue to grow rapidly.
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Mekane Selam Medhane Alem Cathedral: A Beacon in Oakland
Mekane Selam Medhanealem church has been serving the Ethiopian community in Bay Area for the past 22 years. The initiative to establish the church was taken by a very few dedicated people under a good leadership of Mr. Yegezu Wondemu. The first liturgical service was celebrated in 1986 using the Baptist church in San Francisco and afterwards the usual Sunday service continues in the same church.
As the Ethiopian community flourishes in the Bay area, the congregation also grew steadily and the need for a new place of worship was necessary. In 1987, after a relentless effort an agreement was reached with the Greek Orthodox Church in Oakland to use their church every Sunday for a couple of hours. The Greek Orthodox Church actually went further and made a monthly contribution of $200 towards the priest’s salary and provided a car for the community use.
However, when His Holiness Abba Merkoriwos was forced to retire from being the head of the Ethiopian Orthodox Church and replaced by Abba Paulos, the congregation of Mekane Selam was against such un-canonical appointment. To the congregation surprise the Greek Church interfered in our country/church internal affair and decided to terminate the usage of the church since our church was not under the Addis Ababa Patriarchate. Subsequently, our church once more started searching for another place of worship. Although the congregation was very grateful to the Greek Church support, it was very disappointed.
Faced with this predicament, the congregation approached the Serbian Orthodox Church to use their church for Sunday worship. The request was promptly accepted and the services continued for about three months until the congregation decided to study the possibility of obtaining our own place of worship. The primary objectives of having our own place of worship were to have access to the building at anytime and the service would continue without any interruption.
Once we have the building, it can be used for multi-purposes such as teaching young children about their religion, culture at a convenient time for every one and also the Sunday School can begin so the next generation would learn a great deal about the orthodox tewahedo faith at higher level. In 1993, after a lot of sacrifice, the church paid a substantial down payment and bought a used church building in Berkley.
The blessing of Mekane Selam Medhanelam church was officiated by His Grace Abuna Melketsedek in the presence of many visiting clergies and the wider members of the community, on April 6, 1993. Since then the church becomes a focal point and plays a significant role in the community. The head of the church Abuna Melketsedek has been the pillar of this church ever since and look after his flocks.
As time gone by the congregation grew real fast and it came to a point whereby the church could not accommodate such number. A committee was set up to search for a bigger church Building. In 200_ a church was located in Oakland which can accommodate over 300 people and has many rooms for all kinds of activities. The congregation unanimously voted to go ahead and purchase the building.
Abune Melketsedek: A Respected Figure
I have the good fortune of residing in Oakland, California where His Holiness Abune Melketsedek, Secretary of Ethiopian Orthodox Tewahedo Church in exile and head of Mekane Selam Medhane Alem Cathedral resides. Writing about his Eminence is not easy. Most famous people are attracted to the limelight. Being the story is part of their psychological makeup. Their motto ‘It is all about me’ is what attracts people towards them. Politicians, actors, athletes are perfect examples of the self-centered among us. Our Orthodox Tewahedo experience is different. Pictures of our church leaders are not the main attraction. Their name is not written in big letters outside the church or lit in neon for all passers by to see. The emphasis is where it should be, mans relationship to his/her God. Our father dearly refereed to as Abatachen by all exemplifies that doctrine. His holiness is no more than a simple servant of God doing his work to serve his beloved Church and his dear country. There is nothing complicated about him. These values did not just happen. They are the result of his devotion and strong belief that has sustained him ever since he embarked on the road of serving God. He has traveled many happy and not so happy roads. He has reached the apex of his Tewahedo Church as well us being imprisoned like a common criminal. He has humbly advised Emperor Haile Selassie on spiritual matters, as well as the Deanship of Trinity Cathedral the largest Orthodox Church In Addis Abeba. He has also experienced the life of an exile, a common refugee in a place he never dreamt he would find himself.
When you see Abatachen you will never read all the trials and tribulation he has gone thru. What you see is a kind smiling face always worried about the comfort and well being of others. Our holy father has this ability to make you feel safe and comfortable around him. He speaks simply and clearly. He listens intensely and makes his points direct and easy to understand. As a young one he has fulfilled the requirements of his church as deacon, priest, and studied Zema, Quine among others. Abatachen was one of the first chosen to go abroad and study the modern workings of religion, philosophy and how the outside world functions.
He received his degree in theology from Halky Greek Theological College in Istanbul, Turkey. He speaks Geez, Amharic, Greek, and English fluently and understands Tigregna, Arabic, Hebrew, Turkish and Italian. Upon exile from his beloved homeland he did not land into an established Church and a functioning congregation. He started from scratch and was able to build a home away from home for all his children. When he came to Oakland he found a congregation that was being tossed around from Greek Orthodox to Serbian Orthodox Churches with no place of its won. In 1993 at long last an old abandoned Catholic Church was acquired and the process of rebuilding started with earnest.
The inside was filled with stray animals and discarded items while the outside has turned into a weed garden. Here is a story as told to me by my friend Asrat one of the founders of the church. Abatachen ordered ten brooms and gathered all the young people in the Church. When they got there Abatachen after blessing the place got the brooms to the side of the room while all eyes were looking to see what was going to happen. Most were assuming locals would be hired to do the cleaning while they supervise. To their surprise Abatachen picked one broom fore himself at which point everybody run towards him to take the broom away to stop him from such menial labor. To their surprise he handed them each their own individual broom and started to clean without wasting a second. The fact that his room did not have adequate heating, even had broken glass in the window did not deter Abatachen from making the Church a place where all felt welcome and proud. It was a lesson in humility to see Abatachen prepare meals for the young deacons that have to go to adult school.
Today Oakland Medhane Alem Tewahedo Cathedral is located in a modern building with a large Kitchen, meeting facility that also serves as a school for the young ones, office space and a parking lot. That is not all Abatachen helped increase the number of Churches in North America from five to over forty with the number of members estimated over fifty thousand. The modernizing influence he started in Ethiopia has continued in attracting and promoting a bigger role for women in church matters. There is no question his vision has resulted in strengthening the church beyond anyone’s expectations. At the ripe age of ninety his Holiness has become a globetrotting ambassador traveling as far away as Australia and South Africa not counting all of North America his home base.
Abatachen is both a peacemaker and a combatant. He was forced to flee his homeland because he would not accept wrong deeds no matter where they come from. Exile has not been easy. The illegal regime that has circumvented our Tewahedo Church at home is always waging a relentless war abroad too. Abatachen due to the central role he plays in keeping his flock together has been the target they would like to destroy.
It is with deep satisfaction we witnessed the resolution by the Holy Synod in Exile standing on the side of our Moslem brethren in their bitter conflict with the dictatorial regime currently in power in Ethiopia. That is what love for country and religion is all about. Our two religions have lived side by side since time immemorial and the Ethiopian Orthodox Tewahedo Church’s firm stand on this matter is in the tradition of our ancient religion and its adherence to preserving peace and tranquility in our country.
Abune Melketsedik will be honored by the Ethiopian Heritage Society in North America this weekend at the annual Ethiopian festival for his life time contribution for the betterment of Ethiopia. This year it is a proud and joyous moment in North America. His spiritual children are celebrating and honoring Abatachen at the annual Ethiopian Heritage Society celebration in Washington DC on July 27th. His Holiness is the guest of honor and what a deserving leader they picked. No one exemplifies lifetime dedication and service to country and people.
Ethiopians in Oakland are blessed to have such a shepherd who has managed to keep his flock together in peace and love in this time of turbulence in our homeland and places of exile. We are proud that our people in North America are cognizant of his tireless work on behalf of his people and country and are paying due respect for decades of service. We all wish him a long life; we pray that our God allows him to return to his native land in peace and health.
As we made our country proud during the recent ESFNA event in Dallas let us show our unity in diversity to all those that preach our demise.
Practices and Traditions
This church is unique in retaining a number of Jewish practices such as circumcision and the observance of dietary laws and Saturday as well as Sunday sabbath. This is probably due to the fact that Christianity arrived in Ethiopia directly from Palestine in a form that was still strongly influenced by its Jewish roots.
The Ethiopian liturgy is of Alexandrian (Coptic) origin and influenced by the Syriac tradition. The liturgy was celebrated in the ancient Ge’ez language until recent times. Today a translation of the liturgy into modern Amharic is being used increasingly in the parishes.
Especially in recent years, the Ethiopian Church has assumed an active role in serving those in need. According to the most recent Ethiopian census (2007), out of a total population of about 94 million, 44 percent belonged to the Ethiopian Orthodox Church, concentrated in the northern regions of Tigray and Amhara. Approximately 34 percent was Sunni Muslim, centered in the eastern Somali and Afar regions, as well as Oromia. Another 19 percent of the population was Christian Evangelical and Pentecostal, the fastest growing religious group in the country.
Eritrean Community Church Expansion in North Oakland
New permits have been filed to expand the Eritrean Community Church at 780 54th Street in North Oakland, Alameda County. The application states that the religious institution aims to replace its current single-story space with a “better, bigger, and modern church.” Local architect Kesete Kifle is responsible for the application and design.
The proposal will replace the existing single-story facility and surface parking with a five-story church spanning 31,760 square feet. The complex will cover around 77% of the small 0.3-acre lot. The first level will be dedicated to the 20-car garage with showers. The large 340-seat prayer hall will be located on the second floor, which is complete with a nave and flanking transepts. A secondary reception hall and community space behind the transept will have a seating capacity for 170 individuals. Behind the domed prayer hall will be three additional floors filled with classrooms for the institution.
