On January 7th, Ethiopian Christians celebrate Christmas, particularly the followers of the Ethiopian Orthodox “Tewahedo” Church in Ethiopia, the United States, and elsewhere. In Ethiopia, it is customary for the youth to draw colorful flowers on paper sheets or cut some wild flowers and hand them to relatives and neighbors as a good wish for the New Year and receive blessings with money or gifts or promises in exchange. On the contrary during Christmas gift-giving is not an important part of this holiday. Midnight mass takes place on Christmas Eve and includes elaborate chants and beating of drums. Men and women dress in their best clothes, and young people receive a gift of new clothes from their parents and relatives.
Let's explore the history and meaning behind the Ethiopian Nativity set, delving into the cultural traditions and religious significance of this cherished celebration.
The Ethiopian Orthodox Calendar and Christmas
The Ethiopian Christmas always falls on January 7, based on the Ethiopian Christian Orthodox Calendar system. Although there are several calendar systems in Ethiopia, the solar-based calendar system has been adopted as the national calendar. According to the Ethiopian Orthodox calendar system, the world was created in 5500 B.C.E. and Adam was born 5500 years before the birth of Jesus who, according to the teachings of the Ethiopian Orthodox Church, was born on January 7. The Ethiopian year consists of 365 days, divided into twelve months of thirty days each plus one additional month of five days (six in leap years).
Some Ethiopian scholars believe the Ethiopian calendar system was copied from the Coptic Orthodox Church of Alexandria. The Library’s African and Middle Eastern Division houses a very important collection of books, manuscripts, newspapers, and journals on Ethiopia and Eritrea, that are invaluable resources on the Ethiopian Orthodox Christianity and its calendar system.
Ethiopian Calendar
Read also: Ethiopian Cuisine: Philadelphia Guide
The Story of the Birth of Christ
The Feast of the Birth of Jesus which is parallel to “Lidet” in the Ethiopian Church is also known as the "Incarnation of Christ." This means that Jesus became a man and came into the world to save us. We also refer to this joyous feast as Christmas. The story of the Birth of Christ is superbly told in the Holy Scriptures. The story is mainly found in (Matthew 1:18-25 and in Luke 2:1-20).
Nativity Scene
The Reason Why Jesus Was Born
The reason why Jesus was born God created Adam and Eve and placed them in a beautiful environment that supplied their every need. In the Garden of Eden our original human parents found food plentiful, animals tame and a loving teacher-God Himself-accompanying them and teaching them everything they needed to know. If Adam and Eve had obeyed God, they could have bridged the gap between mortality and immortality; they had access to the tree of life. They had every advantage, so what went wrong?
Adam and Eve did what every other human being has done: They sinned. They disobeyed God. God gave our original human parents the gift of free choice. He gave them the ability to decide whether they would obey Him, and they missed the mark. Satan, in the form of a serpent, attempted to subvert God’s will for mankind (Genesis: 3:1-4). The devil appealed to Eve’s vanity, convincing her she could be as God Himself, "knowing good and evil" (Genesis: 3: 5). Satan, in a blatant lie, told Eve she didn’t have to depend on God for anything. Satan posed as the liberator, offering Eve instant gratification. Eve was willingly deceived by this appeal to her vanity, so she ate the forbidden fruit and presented the same fruit to her husband. Adam then also ate the fruit of the tree of the knowledge of good and evil (Genesis: 3: 6).
Though Adam was created in the likeness of his Lord, man transgressed; hence demons ruled over him instead of the gracious will of the Lord. The power of the demon over man made his body to decay in the grave and his soul to languish in hell. Therefore, man was living in Condemnation due to the Sin man committed which threw him into hell where he lived in utter disgrace for five and half millennia.
Read also: Authentic Ethiopian Cuisine
Jesus had to be born because God wanted to remove the sins of humankind through a perfect sacrifice by revealing His own character to humanity. He has given us in His birth the life we have lost for ages. Man and angels have together borne witness of this restoration of heavenly peace in their welcoming song. He himself has also later in His Ministry had said that His peace is not like the one the world might offer. His peace is eternal while that of the world is only ephemeral. By and large this Birth has completely changed man’s history. Man is indeed transformed to his original grace due to this Divine Birth; and eternal salvation is delivered.
Angles chased man out of Garden of Eden when he sinned and they also guarded it with swords of flame. Hence, Adam never returned to Eden. When Christ was born, the two reconciled and sung together. They together praised the incarnate God. This demonstrated the true reconciliation between heaven and earth. The church teaches actively for the last 2006 years about the grand nature of this Holy day. How about us? How we celebrate the day? Are we to sing with angles or spend the night in Night clubs?
When the shepherds were told in the night about the news of His birth, what they said was, "Let us now go to Bethlehem and see this thing that has come to pass, which the Lord has made known to us." (Luke 2:15) There, they went and found Christ in a manger with His mother. We have to always find ourselves at Bethlehem, the Church, if we want to find the Holy Savior with His mother.
Ethiopian Orthodox Christians are expected to fast for 43 days, a period known as Tsome Nebiyat or the Fast of the Prophets. Fasting also includes abstaining from all animal products and psychoactive substances, including meat and alcohol. Ethiopian and Eritrean Orthodox Churches commence the season on November 24 and end the season on the day of Ethiopian Christmas, which falls on January 7.
The Magi: Ethiopian Kings?
Books, recently translated into Amharic from ancient manuscripts written in Ge’ez, reveal a new interpretation of the story of the Magi, the three wise men who visited the scene of the nativity. Ge’ez is an ancient Semitic language which is mainly used today in the liturgy of the Orthodox Churches in Ethiopia and Eritrea, the Ethiopian Catholic Church, and the Beta Israel Jewish community in Ethiopia.
Read also: A Taste of Ethiopia in South Carolina
Based on these new revelations, Ethiopian historians are now looking at the theory that it was Ethiopian kings who traveled from different parts of ancient Ethiopia to present the gifts to the Christ child to fulfill the prophecy of their sages. Maṣḥaf Kebur (መጽሐፍ ክቡር), an Amharic source published in 2008/9, lists the names of the three wise men and the kings who accompanied them to Jerusalem.
The first wise man was Agoja-Jabon; with him were three kings, namely Abol, Tona, and Baraka. The second was Magal who had with him Kings Makdas, Awra, and Murno. The third wise man was Agabon who was accompanied by Kings Hajabon, Abulsalam, and Arstatalu. The King of Kings of all the sovereigns was Atse Bazen, son of Nalk. To this day in each Ethiopian household in Ethiopia, the USA, and elsewhere, coffee is served three times using the same beans in memory of the three kings: Abol, Tona, and Baraka, each serving named after one of the three kings. Legend has it that these three kings consumed coffee on their way to Jerusalem in order to stay awake.
The Journey of the Magi
Theophany: A Cornerstone of Orthodox Christianity
The corresponding Western season of preparation for Christmas, which also has been called the Nativity Fast[2] and St. Martin’s Lent, has taken the name of Advent. The Byzantine fast is observed from November 15 to December 24, inclusively.
It is also known as the Feast of Theophany, a cornerstone in Orthodox Christianity. This feast is far more than a mere commemoration; it’s a celebration of Jesus Christ’s baptism in the Jordan River. Theophany stands as a pivotal point where heaven meets earth. During the liturgical services, especially through the Great Blessing of the Waters. This ritual is not only about purification but also signifies the sanctification of the entire creation. Indeed, every aspect of Theophany is imbued with deep symbolism which adherents internalize and reflect upon.
The icons depicting the feast portray the voice of God the Father proclaiming Jesus as His beloved Son, the Holy Spirit descending as a dove, and the figures of angels in awe. Orthodox Christians believe that participating in Theophany services invokes a renewal of their own baptismal vows. The prayers and hymns are designed to draw us closer to the heart of our faith, a personal call to embrace the transformative teachings of the gospel. By observing Theophany, we are reminded of the unity between the cosmic and the personal elements of faith. The feast illustrates that salvation history is not confined to the past but is an ongoing narrative that continues within the life of every believer.
The history of Theophany stretches back to the earliest days of Christianity. Liturgical records from as early as the 4th century detail the observance of the feast, illustrating its ancient roots and enduring importance. In the Eastern Orthodox Church, Theophany is often referred to as ‘Epiphany,’ a term that signifies a divine revelation. The feast is deeply rooted in the scriptural accounts of the Gospels, particularly in the works of Matthew, Mark, and Luke.
Celebrated on January 6th, this feast not only observes the baptism but also Christ’s first miracle at the wedding of Cana, which occurs shortly thereafter according to the Gospel of John. Orthodox Christians recognize this event as a cornerstone of their faith, as it reveals the Trinity - Father, Son, and Holy Spirit - to the world, and establishes the foundation for the sacrament of baptism. By looking at the roots of Theophany and its establishment in the early Christian Church, one gains a deeper appreciation for its central place in Orthodox ritual and doctrine.
The Theophany/Epiphany/Baptism Icon
The Baptism of Jesus Christ
In the rich tapestry of Orthodox Christianity, the Feast of Theophany stands out, particularly for its commemoration of the baptism of Jesus Christ. This moment in the Jordan River signifies far more than a mere ritual. It marks the beginning of Christ’s public ministry and the divine approval of his mission on Earth. Scripture recounts this pivotal moment with poignant clarity. As Saint John the Baptist lowers Jesus into the waters, the heavens open, and the Holy Spirit descends like a dove - a scene capturing the full revelation of God’s triune nature. Beyond its doctrinal import, the baptism also symbolizes a model for personal transformation. In Orthodox tradition, followers re-commit to spiritual renewal, mirroring the purifying act that Jesus himself underwent. Moreover, the baptism induces a ripple effect throughout the liturgical year. It’s not merely an isolated event but a gateway to the subsequent narratives of Christ’s life and teachings.
The Symbolism of Water
Water plays a central role in Theophany, symbolizing purity, life, and transformation. It’s perceived not only as a physical substance but also as a spiritual one, carrying profound connotations within Orthodox Christianity. As I delve into the scriptures, it’s clear that water carries a duality of destruction and regeneration. In the Old Testament, it is seen in the great flood that cleanses the world of sin, and in the New Testament, it appears as the waters of the Jordan River where Jesus was baptized. The practice of blessing bodies of water during Theophany also holds symbolic weight. Orthodox Christians often gather at rivers, lakes, or seas, where the blessing is performed.
In baptism, the symbolism of water reaches its zenith. It represents a tomb and a womb simultaneously - a tomb for dying to sin and a womb for giving birth to new life in Christ. Orthodox faithful view their own baptism as a personal participation in Jesus’ baptism. In the liturgy, the use of water serves as a material and mystical link between the physical and the divine.
Rituals and Traditions of Theophany
Theophany isn’t just a day for reflection; it’s marked by a rich tapestry of sacred rituals that engage the faithful in a profound spiritual journey. Among these, the Great Blessing of the Waters stands out as a pivotal moment. This ceremony is performed twice: once on the eve and then on the day of Theophany itself. In many Orthodox communities, there’s a tradition of throwing a cross into a body of water. The bravest among the faithful dive in - regardless of the chilling temperatures - to retrieve it. I’m also intrigued by house blessings, a practice where the sanctified waters from Theophany are used to bless and protect the homes of parishioners. A priest typically visits homes with a container of Theophany water, sprinkling each room while reciting prayers.
These rituals aren’t simple ceremonies; they’re acts that bind the community together. They root Orthodox Christians in their faith, allowing them to participate physically in the mysteries of Theophany. Clearly, Theophany’s rich liturgy and communal practices go beyond mere remembrance. The Feast of Theophany holds a profound place in Orthodox Christianity, not just as a historical commemoration but as a living, communal experience.
Through the Great Blessing of the Waters and other cherished rituals, we are reminded of the depth of our faith and the transformative power of God’s presence. As the holy water touches our lives, we’re renewed and united in the divine mystery.
