T
he Ethiopian Orthodox Tewahedo Church (EOTC)
The Ethiopian Orthodox Tewahedo Church, one of the oldest Christian denominations in the world, dates back to the early 4th century. Known for its rich liturgical traditions and deep historical roots, the Church plays a significant role in Ethiopian culture and history.
Origins and History
Christianity was first introduced to Ethiopia by an Ethiopian eunuch baptized by the Apostle Philip. The Church was formally established on a synodal level in 328 AD, when Saint Frumentius, a Syrian raised in the Ethiopian royal court, traveled to Alexandria. There, Saint Athanasius, the Patriarch of Alexandria, consecrated him as the first bishop of Ethiopia. About 150 years later, nine saints from the Middle East and Asia Minor migrated to Ethiopia, bringing monasticism and translating many religious texts into Ge’ez, further solidifying the Church’s theological foundations and its belief in the unified nature of Christ.
Ethiopia is mentioned often in the Bible. The wife of Moses is an Ethiopian, and Ethiopians claim the Queen of Sheba as their own. Ethiopian tradition has it that she returned from Jerusalem pregnant with the son of King Solomon, and this son, later Emperor Menelik I, would have found the dynasty that would rule Ethiopia for most of its history to the 1970s. The first person baptized into the Christian faith in the Acts of the Apostles (Acts 8: 26-40) was an Ethiopian Eunuch in the service of the Ethiopian Queen Candace (Hindake as she was known locally). He was baptized in the Gazan desert by St. Philip. Ethiopian tradition also maintains that the Apostle Matthew evangelized Ethiopia, and there was most certainly a very early Christian presence in Ethiopia from the first century A.D. The ancient Axumite Empire was a mix of Jewish, Pagan, and Christian people, exposed as it was to a wide array of merchants and travelers from throughout the Middle East and beyond. The monarchs of the era used the symbols of the sun and the crescent moon on their coins and erected monuments with inscriptions mentioning the gods of the earth and the sky, the moon, and the sun, and probably worshiped these as well as others. A robust Jewish presence has existed in Ethiopia from early times, and the local traditions maintain that the Ark of the Covenant was brought to Ethiopia by Menelik I following his visit to his father, King Solomon, in Jerusalem. More contemporary research by Graham Hancock argues that the Ark is indeed in Ethiopia, but it arrived much later, brought by Israelite Priests fleeing a heretical king in Jerusalem. The Ark is kept at the Cathedral of St. Mary of Zion in Axum, the holiest shrine in Ethiopia.
Christianity became the state religion of Ethiopia in the fourth century A.D. during the reign of Emperor Ezana and his brother Shezana (often referred to in Ethiopia as Abraha and Atsbeha). This came about because of a shipwreck on the Red Sea coast, which stranded two brothers, Syrian Christians, Frumentius and Adesius. The two boys were captured by locals, taken to the court at Axum, and presented to the reigning Emperor Ella Amida, who took a liking to the boys. Due to their learning and hard work, they rose to positions of great trust and responsibility, Adesius becoming the Emperor’s cupbearer and official food taster and Frumentius becoming the monarch’s secretary. However, the Emperor died suddenly, and the two brothers were free to return to Syria. Adesius did so, but the widowed Queen begged Frumentius to remain behind and help assist her with her regency and to educate her son Ezana, who was still a minor until such time that he could assume the throne. Frumentius agreed to do so, and in this position of great power and responsibility, was able to promote the spread of Christianity in the Empire and even converted the young monarch himself to the faith. Once Ezana was of age, he asked Frumentius to go to Alexandria and approach the Patriarch of the Holy See of Saint Mark to appoint a Bishop for Ethiopia. The Patriarch at the time was St. Athanasius, who, when he met Frumentius and heard his story, decided that the best person for the job was Frumentius himself. Frumentius returned to Ethiopia as the first Bishop with the title of Abune (Father) and the new name of Selama. Ethiopians gave Abune Selama the honorific of Kisate Birhan, which means “Beginning of Light.” Abune Selama is also known as St. Frumentius of the Ethiopians and is venerated as a Saint by all the Orthodox Churches.
Theology and Beliefs
Orthodox Christianity refers to the branch of Christianity that adheres to the original teachings and practices established by the early Church. The term “Tewahedo,” meaning “united” in Ge’ez, encapsulates the Ethiopian Orthodox Tewahedo Church’s core theological belief in Christ’s single, unified nature. This belief asserts that Christ’s divine and human natures are united into one, setting the Ethiopian Orthodox or Oriental Church apart from other Christian traditions that hold Christ has two distinct natures, one divine and one human. The Ethiopian Orthodox Tewahedo Church also incorporates many practices found in the Old Testament. These include adhering to dietary laws and observing Saturday and Sunday as holy days. Saturday is kept as the Sabbath, while Sunday celebrates Christ’s resurrection. This unique Christian and Old Testament tradition blend underscores the Church’s rich historical and theological heritage.
The Teachings of the Ethiopian Church
As is the case with all Oriental Orthodox Churches, the teachings of the Church are founded on the Apostle’s experience of the Lord Jesus Christ as the Creator and Saviour of the World. The first three ecumenical councils, Nicaea 325, Constantinople 381, and Ephesus 431, which confessed the Son of God as being of substance with the Father and condemned Arius’ formula, are accepted by the Ethiopian Orthodox Church, but the Church refuses to accept the Council or Chalcedon 451, presided by Pope Leo I, teaches the formula of the “two natures” against that of “one nature,” the teaching of St. Cyril, Patriarch of Alexandria. The Ethiopian Church holds that there were two natures before incarnation but only one after the union. The human nature was not dissolved in the Divine as Eutyches taught. Instead, the Divine made human nature immediately its own. The word and the human constitute one nature, and the union is established without confusion and division. The Church rejects the idea of Eutyches, the Monophysite who taught confusion against the union of the human by the Divine, which (Dyophysite) theologians regarded to be the same teaching of the Ethiopian Church and its sister Churches, which was done without investigation and hence ignorance because Eutryches’ condemnation by St. Dioscorus is evidence to the point.
History of EOTC
The Church emphasizes that all concerning Christ should be applied to His entire person as one Lord. Not to single out the “Human nature” as subjected to suffering hunger, passion etc., Properties peculiar to the human are referred to His Divine powers as God suffered, God was crucified, God shed blood, God died, and God was risen up for the salvation of all men.
The seven sacraments (mysteries), Baptism, Confirmation, penance, Holy Communion, Unction of the Sick, Matrimony, and Holy Orders are essential in teaching the E.O.C. The administration of these sacraments is somehow like that of other Eastern Orthodox Churches in many ways. But with more native elements, especially in hymnary (chanting) and the custom of rites. Sacraments are holy ordinances through which the believer receives an invisible grace in the form of an outward sign. In the performance of each sacrament, the Divine Majesty Himself is present.
The Church also teaches the Five Pillars of Mysteries. They are the Mystery of the Trinity, Incarnation, Baptism, Eucharist, and the Mystery of the Resurrection of the dead. The Church considers These Mysteries as basic knowledge for all faithful, and every Christian must know this. Fasting is strictly observed by all baptized members above the age of seven years. During Lent, meat and meat products are prohibited. Furthermore, all faithful must keep the Ten Commandments and the six parables in Matt—25:35-36 to inherit eternal life. In Christ’s second coming, the dead will be raised, and sinners will receive punishment according to their deed. So, man is responsible for his own committed sins.
Scriptures and Liturgy
The Ethiopian Orthodox Tewahedo Church possesses a distinctive and extensive canon of scriptures, comprising 81 books, reflecting its rich theological heritage. The divine service is conducted in Ge’ez, an ancient Semitic language that connects the Church to its historical roots. While Ge’ez remains the primary liturgical language, portions of the liturgy are also rendered in Amharic to ensure accessibility for contemporary congregations. The Church uses 14 Anaphoras in its liturgical practices, maintaining a deep connection to its ancient traditions.
- HOLY SCRIPTURES
All Scriptures are written with the inspiration of the Spirit of God or are the breath of God. They are also described as Holy Books containing the word of God (Fiteha Negest Art. 2). Illustration that Holy Books are the breath of God or are written by the inspiration of the Spirit of God; the Apostle St. Paul states in 2 Tim. 3:17 “all Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.”
Saint Cyril of Alexandria also wrote that “Holy Books are the breath of God” (Faith of Fathers 78:67). Hence, all that is written in the Scriptures is the absolute truth. Nothing can be added or deducted from it. It can neither be modified nor changed. It was written by Holy Men guided by the Spirit of God. (2Pet. 1:2, Mt. 5:18, Lk, 16:17). It is written that there were times when the Lord either revealed himself, made his voice heard or acted through the one that he willed and commanded “write down these words” (Ex. 34:27; Deut. 31:19; Isa. 8:1). 81 are the Old Testament and New Testament books which have been accepted as canonical books of the Ethiopian Orthodox Tewahedo Church.
In addition, the Ethiopian Orthodox Tewahedo Church has other books written by Holy Fathers based on the Old and New Testaments expanding the theological education and prayer; books on the hymns and chants of St. Yared and other related books.
Values
The Ethiopian Orthodox Tewahedo Church upholds enduring values that inspire and guide the conscience, including;
- A history and culture that spans from the era of the Old Testament to the New Testament, rooted in Christian and Apostolic teachings based on the Gospel of Christ, church canon, and the worship rituals of St. Yared.
- A community of over sixty million believers who live according to the Church’s canon.
- Being the mother of thousands of monasteries and churches and half a million priests, deacons, church scholars, and preachers.
- A strong organizational structure extends from the Holy Synod to all parish churches.
Faith and Work
Our Church teaches and believes that when religion and work are both found in Christian life, they bring forth salvation. However, faith comes before work. The great father of the Church, St. John Chrysostom, said that faith is the basis; the rest are buildings and walls. Elucidating this point further, as the foundation bears the building, faith also embraces deeds. As a building cannot stand nor be seen without foundation, a Christian cannot become a Christian without good deeds. (Homily of John Chrysostom 9).
Faith asserts what we hope for and explains what we cannot see. This was the testimony that was given to the fathers. (Heb. 11:1-2). Faith can attest to and explain those things that cannot be seen as concrete when it can be demonstrated in action and deed. In 1 Cor. 13:13, it is written, “… now these three remain: faith, hope and love. But the greatest of these is love…” The Apostle St. James emphasizes the fact that faith and work should go together, saying “… what good is it my brothers, if a man claims to have faith but has no deeds. As the body without the spirit is dead, so faith without deeds is dead…” (Jas. 2, 14-26). Hence, all good work is the fruit or result of faith. One who has true faith does good deeds. (1Cor, 13:2).
Our Lord Jesus Christ says that every tree that does not bear good fruit is cut down and thrown into the fire. (Mt. 7:19). Again, it is written that not everyone who says to me Lord, Lord will enter the kingdom of Heaven; but he that does the will of my Father which is in Heaven. (Mt. 7:21; Lk. 3:8). This shows that to be worthy of the kingdom of Heaven, what one does should be rooted and manifested in faith. On the Day of Judgment, one will be judged on what he did in faith and not on the basis of his faith devoid of good work. (Mt. 25:41-45). What is written is that our Lord will reward each person according to what he/she has done in the lifetime on earth. (Mt. 16:27; Jn. 5:28-29; 2Cor. 5:10; Rev. 14:13, 20:21, 22:12). On this basis, therefore, the Ethiopian Orthodox Tewahedo Church believes and teaches the faith should be practiced along with deeds and that faith as such by itself would not count for much.
