The Ethiopian Orthodox Tewahedo Church (Amharic: የኢትዮጵያ ኦርቶዶክስ ተዋሕዶ ቤተ ክርስቲያን, romanized: Yä-ityopp'ya ortodoks täwahədo betä krəstiyan) is the largest of the Oriental Orthodox Churches.
Tewahedo (Ge'ez: ተዋሕዶ) is a Geʽez word meaning "united as one." This word refers to the Oriental Orthodox belief in Miaphysitism, meaning one perfectly unified nature of Christ; i.e., a complete union of the divine and human natures into one nature is self-evident 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. Tewahedo (Ge'ez: ተዋሕዶ täwaḥədo) is a Geʽez word meaning "being made one" or "unified" (see also the Arabic word Tawhid). 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 to accomplish the divine salvation of humankind.
The Oriental Orthodox Churches are known as "non-Chalcedonian", and, sometimes by outsiders as "monophysite" (meaning "One Single Nature", in allusion to Jesus Christ).
Origins and Early History
Ethiopia received Christianity directly from Apostles in the first century. According to tradition, St. Matthews and St. John Chrysostom speaks of the "Ethiopians present in Jerusalem" as being able to understand the preaching of Saint Peter described in Acts 2:38. Possible missions of some of the Apostles in the lands now called Ethiopia are 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, 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.
Ethiopian Church tradition tells that Bartholomew accompanied Matthew in a mission which lasted for at least three months. These missions are depicted in paintings by Francesco Trevisan (1650-1740) and Marco Benefial (1688-1764) in the Church of St.
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The Holy Bible tells us that an Ethiopian eunuch who happened to be in Jerusalem for the purpose of worshipping in the 1st century A.D. brought Christianity to Ethiopia (Acts.
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.
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, archaeologists excavated a 4th-century AD basilica (radio-carbon dated) in northeastern Ethiopia at a site called Beta Samati.
Medieval Period and Jesuit Influence
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 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.
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During the Middle Ages, the Ethiopian Church also witnessed the rise of influential monastic movements that challenged established religious and political norms. The period of Jesuit influence, which broke the connection with Egypt, began a new chapter in church history.
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. 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 Andrés 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. 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.
Impact on the Reformation
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".
According to Daniels, Martin Luther saw that the Ethiopian Orthodox Church practiced elements of faith including "communion under both kinds, vernacular Scriptures, and married clergy" and these practices became customary in the Lutheran churches.
Modern Era and Developments
In 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.
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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, 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. 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 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. This promotion was completed when Coptic Orthodox Pope Joseph II consecrated an Ethiopian-born Archbishop, Abuna Basilios, 14 January 1951. 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.
Tekla Haymanot proved to be much less accommodating to the Derg regime than it had expected, 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 pressure. The church then elected a new Patriarch, Paulos, in 1992 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.
The Eritrean Orthodox Tewahedo Church was granted autocephaly from the Ethiopian Orthodox Church on 28 September 1993 following ratification by Coptic church Patriarch Shenouda III, but the two remain in full communion. Patriarch Paulos died on 16 August 2012.
On 25 July 2018, delegates from the Patriarchate in Addis Ababa, Ethiopia and those in the United States, declared reunification in Washington, D.C. On 7 May 2021, a group of Tigrayan priests and bishops announced the secession of the regional clergy from the Ethiopian Orthodox Tewahedo Church (EOTC) to establish the Tigrayan Orthodox Tewahedo Church (TOTC). 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. After not apologising for the illegal ordination, three Archbishops were excommunicated by the Holy Synod on 26 January. On 31 January 2023, Prime Minister Abiy Ahmed convened a discussion surrounding the incident where he responded that he was ready to resolve the conflict. On 4 February, three people were reportedly killed in Shashemene by the Oromia Special Forces.
Beliefs and Practices
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 Geʽez / 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 Həggä 'Orät (ሕገ ኦሪት), to which are added those from the New Testament, or Həggä Wongel (ሕገ ወንጌል). A hierarchy of K'ədusan ቅዱሳን (angelic messengers and saints) conveys the prayers of the faithful to God and carries out the divine will, so when Ethiopian Christians are in difficulty, they appeal 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. 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.
The Ethiopian Orthodox church is Trinitarian, maintaining the Orthodox teaching, formalised at the council of Nicea, that God is united in three persons: Father, Son, and Holy Spirit.
Daily services constitute only a small part of an Ethiopian Orthodox Christian's religious observance. 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. The Ethiopian Orthodox Church has 250 fasting days, 180 of which are obligatory for lay people, not just monks and priests, when vegan food is eaten by the faithful.
Some of the fasts include:
- Fast of the Apostles-10-40 days, which the Apostles kept after they had received the Holy Spirit.
- The fast of the prophets-The fast preceding Christmas, 40 days (Advent).
- The Fast of Nineveh-commemorating the preaching of Jonah.
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. Priests intervene and perform exorcisms on behalf of those believed to be afflicted by demons or buda. 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 exorcism is not always successful.
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). 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).
Church Architecture
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.
Core Beliefs
The Ethiopian Orthodox Tewahido Church is one of the most unique and the only Church that is founded upon the foundation of the Old Testament or Judaism. It is an ancient Church, based on the teachings of our Lord, the Savior, the Prophets and the Apostles.
The church's core beliefs include:
- We believe in one God the Father almighty, maker of heaven, earth and all things visible and invisible.
- We believe in Jesus Christ, His only Son, our Lord, who for us men and for our salivation came down from heaven, was made man and was incarnate from the Holy Spirit and from the holy Virgin Mary. He became man, was crucified for our sakes in the days of Pontius Pilate, suffered, died, was buried and rose from the dead. On the third day, as was written in the holy scriptures, ascended in glory into heaven, sat at the right hand of His Father, and will come again in glory to judge the living and the dead.
- We believe in the Holy Spirit, the life-giving God, who proceedeth from the Father and who spoke by the prophets.
Historical Significance
Throughout the ages, the Ethiopian Orthodox Tewahido Church (EOTC) has been the symbol of our Country’s unity and our existence as a Nation; most notably in the northern highlands that constitute the historic core of Ethiopia. Our culture, our civilization, our thoughts and modes of life have been built upon the foundations of our Church.
The secular rulers of Ethiopia not only have been members of the Church, but have supported it financially. It has been our religious unit that has kept our political unity, which in turn has made our continued independence for centuries possible. Our Church has played an active part in the development, diffusion and preservation of an indigenous education, literature, and art.
Medhane Alem Cathedrals
Medhane Alem Cathedral (Amharic: መድኃኔዓለም ካቴድራል), whose name means "Saviour of the World", is an Ethiopian Orthodox Tewahedo cathedral in Bole Medhanealem, Addis Ababa, Ethiopia. Bole Medhane Alem Cathedral was constructed in 1924 and completed in 1931 under the guidance of Emperor Haile Selassie. Bole Medhane Alem Cathedral attracted thousands of visitors per year.
The church building was built by stone, wood and marble, and the ulterior surface was made of granite, while the interior contains stained glass windows, intricate carvings, and ornate decorations.
Mekane Selam Medhane Alem Cathedral 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.
Debre Genet Medhane Alem Ethiopian Orthodox Tewahido Church was established by the early Ethiopian exiles who had left Ethiopia due to lack of religious, political and social freedoms. Within a few short years of starting their new life of exile, a dozen or so Ethiopians began to consult each other on the urgent need for a place of worship where all Ethiopians could practice the teachings and liturgy of our ancient Christian faith and to obtain spiritual sustenance and moral guidance.
Every Sunday, hundreds of Ethiopians obtain spiritual rejuvenation by attending Mass, conducted in conformity with the centuries old teachings and liturgy of their ancient Church. Dozens partake in Holy Communion every Sunday. Hundreds attend special Christmas and Easter services amidst the exhilarating chants of their ancient faith. Thanks to Debre Genet Medhane Alem Church, hundreds of Ethiopian families have been able to have their newly born infants baptized to join the ancient faith of their ancestors. The Church has similarly presided over the marriages of hundreds of young Ethiopians, performed in accordance with the centuries-old teachings and traditions of the Ethiopian Orthodox Tewahido Church.
Clergy from our Church visit the sick and the bereaved to provide spiritual comfort and sustenance. It is the Debre Genet Medhane Alem Ethiopian Orthodox Tewahido Church that has spearheaded religious and community festivities traditionally conducted at important dates in the calendar of the Ethiopian Orthodox Tewahido Church, such as Meskal (the finding of the true Cross), or Timket (the feast of Epiphany).
