The Orthodox Church Of Ethiopia

Surrounded by steep escarpments to the north, south and east, Ethiopia has always been geographically and culturally set apart. It has the longest archaeological record of any country in the world. Indeed, this precipitous mountain land was where the human race began. It is also home to an ancient church with a remarkable legacy. The Ethiopian Church forms the southern branch of historic Christianity. It is the only pre-colonial church in sub-Saharan Africa, originating in one of the earliest Christian kingdoms-with its king Ezana (supposedly descended from the biblical Solomon) converting around 340 CE. Since then it has maintained its long Christian witness in a region dominated by Islam; today it has a membership of around forty million and is rapidly growing. Yet despite its importance, there has been no comprehensive study available in English of its theology and history. This is a large gap which this authoritative and engagingly written book seeks to fill. The Church of Ethiopia (or formally, the Ethiopian Orthodox Tewahedo Church) has a recognized place in worldwide Christianity as one of five non-Chalcedonian Orthodox Churches.As Dr Binns shows, it has developed a distinctive approach which makes it different from all other churches. His book explains why this happened and how these special features have shaped the life of the Christian people of Ethiopia. He discusses the famous rock-hewn churches; the Ark of the Covenant (claimed by the Church and housed in Aksum); the medieval monastic tradition; relations with the Coptic Church; co-existence with Islam; missionary activity; and the Church's venerable oral traditions, especially the discipline of qene-a kind of theological reflection couched in a unique style of improvised allegorical poetry. There is also a sustained exploration of how the Church has been forced to re-think its identity and mission as a result of political changes and upheaval following the overthrow of Haile Selassie (who ruled as Regent, 1916-1930, and then as Emperor, 1930-74) and beyond.

Ephraim Isaac sketches the history of the Ethiopian Orthodox Tawahido Church and also that of Christianity as a whole in Ethiopia. As the reader will discover, not only are there strong Biblical Hebraic elements in the theology, political theory and liturgical calendar of the Ethiopian Church but there is also a strong influence from Beta Israel and Ethiopian Jews. Besides Jews and Christians, there are also very large numbers of Muslims and various native beliefs in Ethiopia.

The Ethiopian Orthodox Church’s Tradition on the Holy Cross is a volume that combines both ancient and derived Ethiopic literature on the Cross. The work brings together all the major sources from manuscripts preserved in different monasteries and edited and translated into English. The sources include homilies by Minas bishop of Aksum, John Chrysostom, James of Sarug, as well as a number of anonymous authors, all translated from Greek during the Aksumite era. The derived literature includes works by the famous men of the pen, including the fifteenth-century Abba Giyorgis of Sägla and Emperor Zär’a Ya‘ǝqob. Poetic hymns to the Cross constitute a part of the collection, one of these being glorification of the Cross by Abba Baḥrǝy, author of several important works.

Faith is the means by which we understand "the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible" (Heb 1:2-3)

The Ethiopian Orthodox Church (EOC) is non-Chalcedonian, believing that Christ's human and divine natures combined intone nature which is both human and divine. Do Western and Ethiopian Orthodox Christians have the same Christology, but express it differently? If not, how are they different? How should evangelicals in Ethiopia express their understanding of Christ's deity and humanity so that they are clear, inoffensive and biblical? To answer these questions, one must understand historical, formal, linguistic and popular perspectives on the nature of Christ in the EOC. To do this, an ethnographic study of one Addis Abada neighborhood was conducted to begin to understand popular perspectives on the nature of Chris in the EOC. The findings suggest that there are some substantive differences between Chalcedonian and Ethiopian Orthodox perspectives on the nature of Christ. In speaking of Christ, evangelicals in Ethiopia should avoid referring to "two natures" while affirming his full deity and, especially, his full humanity. They should develop a fresh Christological creed for the Ethiopian context.

In Ethiopian Christianity Philip Esler presents a rich and comprehensive history of Christianity's flourishing. But Esler is ever careful to situate this growth in the context of Ethiopia's politics and culture. In so doing, he highlights the remarkable uniqueness of Christianity in Ethiopia. Ethiopian Christianity begins with ancient accounts of Christianity's introduction to Ethiopia by St. Frumentius and King Ezana in the early 300s CE. Esler traces how the church and the monarchy closely coexisted, a reality that persisted until the death of Haile Selassie in 1974. This relationship allowed the emperor to consider himself the protector of Orthodox Christianity. The emperor's position, combined with Ethiopia's geographical isolation, fostered a distinct form of Christianity--one that features the inextricable intertwining of the ordinary with the sacred and rejects the two-nature Christology established at the Council of Chalcedon. In addition to his historical narrative, Esler also explores the cultural traditions of Ethiopian Orthodoxy by detailing its intellectual and literary practices, theology, and creativity in art, architecture, and music. He provides profiles of the flourishing Protestant denominations and Roman Catholicism. He also considers current challenges that Ethiopian Christianity faces--especially Orthodoxy's relations with other religions within the country, in particular Islam and the Protestant and Roman Catholic churches. Esler concludes with thoughtful reflections on the long-standing presence of Christianity in Ethiopia and hopeful considerations for its future in the country's rapidly changing politics, ultimately revealing a singular form of faith found nowhere else.

The Ethiopian Bible is the oldest and most complete bible on earth.Written in Ge'ez an ancient dead language of Ethiopia it's nearly 800 years older than the King James Version and contains over 100 books compared to 66 of the Protestant Bible. The Ethiopian Bible includes the Books of Enoch, Esdras, Buruch and all 3 Books of Meqabyan (Maccabees), and a host of others that were excommunicated from the KJV. Books of the Ethiopian Bible features 20 of these books that are not included in the Protestant Bible.

Whether you are just beginning your journey into the Ethiopian Orthodox Tewahedo Church or have long been a member but are looking for answers to your questions about the church, "I Need Answers" is for you. Although the answers are gathered from Church fathers and holy books, the style of writing provides clear answers to complicated questions. The past few years the Ethiopian Orthodox Tewahedo Church has seen her youth leaving in mass numbers. Why? Mainly because the youth cannot get understandable answers to their questions. The Church uses Amharic as its primary language and Ge'ez as the liturgical, preventing young people born in America from being able to understand the worship or teaching of the Ethiopian Orthodox Tewahdo Church.. Deacon Dawit Muluneh, who has traveled around the United States teaching and preaching during the last decade, has gathered the most frequently asked questions and provided answers in a way that can be understood by the youth. Each chapter focuses on a particular question, addressing central themes of Christianity and teaching about the uniqueness of the Ethiopian Orthodox Tewahedo Church. It also addresses issues specific to young adults like spiritual dating and depression and more controversial issues like homosexuality in the context of the church.