› Ethiopian Bible is oldest and most complete on. Christian Bible discovered at Ethiopian. And understanding of the extraordinary history of this. Amharic Bible - New Testament Bible In Amharic and English AVAILABLE NOW AT: New Testament printed with both the Royal Amharic of H.I.M.
The Expansion of the Kingdom of God to Ethiopia God Continues to Expand His Kingdom. By the Preaching of the Gospel to More Samaritans II. By the Preaching of the Gospel to Those Beyond Samaria III. By More Preaching of the Same Gospel to Those Still Without Understanding.
HAILE SELASSIE I's 1961 Officially Authorized Bible along with a fresh English translation provided by the Native Ethiopian couple, Mr. Hiruye Tsige and his lovely wife Genet. For the first time, the Amharic and English texts, side by side. NOT THE KING JAMES VERSION (KJV) H.I.M. Haile Sellassie I Authorized Amharic Bible AVAILABLE NOW AT: Book Of The Holy, aka The Book of The Seven (7) Seals!
Originally revealed in Ethiopia on the 23rd of July 1961 by THE FIRST HAILE SELLASSIE, King of Kings of Ethiopia (Rev 5:5). 1961 Authorized 'Old' Amharic Bible is the official Authorized text of the Ancient Holy Scriptures received by Ethiopia in the Old Testament. Free Learn Amharic Videos & Group Membership © 2008 The Lion Of Judah Society. Ethiopian Orthodox icon depicting, the, and the Many traditions claim that teachings were introduced to the region immediately after. Speaks of the 'Ethiopians present in Jerusalem' as being able to understand the preaching of in, 2:38.
Possible missions of some of the in the lands now called is also reported as early as the 4th century. Includes Ethiopia in his list as one of the regions preached by, where a specific mention of 'Ethiopia south of the Caspian Sea' can be confirmed in some traditions such as the among others. Ethiopian Church tradition tells that accompanied Matthew in a mission which lasted for at least three months. Paintings depicting these missions are available in the found in the, in northern portrayed by (1650-1740) and (1688-1764). The earliest account of an Ethiopian converted to the faith in the books is baptized by (distinct from ), one of the (, 8:26–27): Then the angel of the Lord said to Philip, Start out and go south to the road that leads down from Jerusalem to Gaza.
So he set out and was on his way when he caught sight of an. This man was a eunuch, a high official of the (Candace) Queen of Ethiopia in charge of all her treasure. The passage continues by describing how Philip helped the Ethiopian treasurer understand a passage from the that the Ethiopian was reading. After Philip interpreted the passage as prophecy referring to, the Ethiopian requested that Philip baptize him, and Philip did so.
The version of this verse reads 'Hendeke' (ህንደኬ); Queen Gersamot Hendeke VII was the Queen of Ethiopia from c. Where the possibility of gospel missions by the cannot be directly inferred from the Books of the New Testament, around 180 AD writes that 'Simon Backos' preached the good news in his homeland outlining also the theme of his preaching as being the coming in flesh of the One God that 'was preached to you all before.'
The same kind of witness is shared by 3rd and 4th century writers such as. Late 17th century portrait of by Baselyos Union with the Coptic Orthodox Church continued after the Arab conquest of. Abu Saleh records in the 12th century that the patriarch always sent letters twice a year to the kings of Abyssinia (Ethiopia) and, until Al Hakim stopped the practice. Cyril, 67th patriarch, sent Severus as bishop, with orders to put down and to enforce observance of canonical consecration for all churches. These examples show the close relations of the two churches throughout the. In 1439, in the reign of, a religious discussion between and a French visitor led to the dispatch of an embassy from Ethiopia to the.
Jesuit interim. Engraving of, head of the Ethiopian Orthodox Tewahedo Church (1841-1867) In more modern times, the Ethiopian church experienced a series of developments. The earliest was in the 19th century with the publication of an Amharic translation of the Bible. Largely the work of over ten years in Cairo, this version, with some changes, held sway until Emperor ordered a new translation which appeared in 1960/1. 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 primary objectives of this decree were to put the finances of the church in order, to create a central fund for its activities, and to set forth requirements for the appointment of clergy—which had been fairly lax until then.
The Coptic and Ethiopian Churches reached an agreement on 13 July 1948, that led to for the Ethiopian Church. Five 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 would have the power to consecrate new bishops.
This promotion was completed when Coptic Orthodox consecrated an Ethiopian-born Archbishop, 14 January 1951. Then in 1959, crowned Abuna Basilios as the first Patriarch of Ethiopia.
An Ethiopian Orthodox priest displays the. Patriarch Abune Basilios died in 1971, and was succeeded that year by Patriarch. With the fall of Emperor Haile Selassie in 1974, the Ethiopian Orthodox Tewahedo Church was disestablished as the. The new Marxist government began nationalising property (including land) owned by the church. Patriarch Abune Tewophilos was arrested in 1976 by the, and secretly executed in 1979.
The government ordered the church to elect a new Patriarch, and was enthroned. The Coptic Orthodox Church refused to recognize the election and enthronement of Abune Tekle Haymanot on the grounds that the of the Ethiopian Church had not removed Abune 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. Formal relations between the two churches resumed on July 13, 2007. The late Patriarch of the Ethiopian Orthodox Tewahedo Church. Patriarch Abune Tekle Haymanot proved to be much less accommodating to the Derg regime than it had expected, and so when the Patriarch died in 1988, a new Patriarch with closer ties to the regime was sought. The Archbishop of, a member of the Derg-era Ethiopian Parliament, was elected and enthroned as Patriarch.
Following the fall of the Derg regime in 1991, and the coming to power of the government, Patriarch Abune Merkorios abdicated under public and governmental pressure. The Church then elected a new Patriarch, who was recognized by the Coptic Orthodox Pope of Alexandria. The former Patriarch Abune 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. This exiled synod is recognized by some Ethiopian Churches in North America and Europe who recognize Patriarch Abune Merkorios, while the synod inside Ethiopia continued to uphold the legitimacy of Patriarch Abune Paulos.
Following the independence of as a nation in 1993, the Coptic Orthodox Church in 1994 appointed an Archbishop for the, which in turn obtained in 1998 with the reluctant approval of its mother synod. That same year the first Eritrean Patriarch was consecrated. As of 2005, there are many Ethiopian Orthodox churches located throughout the United States and other countries to which Ethiopians have migrated (Archbishop Yesehaq 1997). The church claims more than 38 million members in Ethiopia, forming about half the country's population. Patriarch Abune Paulos died on August 16, 2012, followed four days later by Prime Minister.
On February 28, 2013, a college of electors assembled in Addis Ababa and elected to be the 6th Patriarch of the Ethiopian Orthodox Church. Practices and beliefs. Priests and deacons conducting a church service at St. Michael Ethiopian Orthodox Tewahedo Church, Washington, DC. The faith and practice of Orthodox Ethiopian Christians includes elements from Christianity as it has developed in Ethiopia over the centuries. Christian beliefs include belief in God (in Ge'ez / Amharic, ′Egziabeher, lit.
'Lord of the Universe'), to 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, or Higge 'Orit (ሕገ ኦሪት), to which are added those from the, or Higge Wongiel (ሕገ ወንጌል). A hierarchy of Kidusan (angelic messengers and saints) conveys the prayers of the faithful to God and carries out the divine will, so when an Ethiopian Christian is in difficulty, he or she appeals to these 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 ('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. At many services, most parish members remain in the outer ring, where sing hymns and dance.
An Ethiopian Orthodox ceremony at Fasilides' Bath in, celebrating. Fast for Hudadi or Abiye Tsome, 55 days prior to ( ).
This fast is divided into three separate periods: Tsome Hirkal, eight days commemorating an early Christian figure; Tsome Arba, forty days of; and Tsome Himamat, seven days commemorating. Fast of the Apostles, 10–40 days, which the Apostles kept after they had received the.
It begins after. The fast Tsome Dihnet, which is on Wednesdays in commemoration of the plot organized to kill by and the members of the house of the high priest and Fridays in commemoration of the of (starts on Wednesday after and spans up to Easter, in other words all Wednesdays and Fridays except during 50 days after Easter ). The fast of, 16 days.
The fast preceding Christmas, 40 days. It begins with Sibket on 15th Hedar and ends on Christmas Eve with the feast of Gena and the 29th of Tahsas and 28th if the year is preceded by leap year. The, commemorating the preaching of. It comes on Monday, Tuesday and Wednesday of the third week before Lent. The gahad of , fast on the eve of Epiphany.
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. The local voluntary association (called the maheber) connected with each church honors its patron saint with a special service and a feast two or three times a year. Exorcism. An Ethiopian Orthodox, used by priests in church services and to perform.
Priests intervene and perform on behalf of those believed to be afflicted by demons. According to a 2010 study, 74% of Christians in Ethiopia claim to have experienced or witnessed an exorcism. Demon-possessed persons are brought to a church or prayer meeting.
Often, when an ill person has not responded to modern medical treatment, the affliction is attributed to demons. Unusual or especially perverse deeds, particularly when performed in public, are symptomatic of a demoniac. Superhuman strength – such as breaking one's bindings, as described in the New Testament accounts – along with are observed in the afflicted. Amsalu Geleta, in a modern case study, relates elements that are common to Ethiopian Christian exorcisms: 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 counselor (exorcist) to know how the spirit was operating in the life of the demoniac. The signs and events mentioned by the spirit are affirmed by the victim after deliverance.
The exorcism is not always successful, and Geleta notes another instance in which the usual methods were unsuccessful, and the demons apparently left the subject at a later time. In any event, 'in all cases the spirit is commanded in no other name than the name of Jesus.' Distinctive traits Biblical canon. Ethiopian Orthodox celebration of ( for 'cross') The divine services of the Ethiopian Church are celebrated in the. It has been the liturgical language of the Church at least since the arrival of the (Abba Pantelewon, Abba Gerima (Isaac, or Yeshaq), Abba Aftse, Abba Guba, Abba Alef, Abba Yem’ata, Abba Liqanos, and Abba Sehma), who fled persecution by the after the (451).
The Greek version was originally translated into Ge'ez, but later revisions show clear evidence of the use of, and sources. The first translation into a modern vernacular was done in the 19th century by a man who is usually known as. Later, Haile Selassie sponsored translations of the Ge'ez Scriptures during his reign, one before World War II and one afterward. Today are usually delivered in the local.
Architecture. The, a monolithic church in Lalibela There are many in Ethiopia, most famously eleven churches. Besides these, two main types of architecture are found—one, the other native. The 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 and elsewhere in the. There are two forms of native churches: one oblong, traditionally found in; the other circular, traditionally found in and (though either style may be found elsewhere). In both forms, the sanctuary is square and stands clear in the center, and the arrangements are based on tradition. Walls and ceilings are adorned with.
A, circular or rectangular, surrounds the body of the church. Modern Ethiopian churches may incorporate the basilican or native styles and use contemporary construction techniques and materials.
In rural areas, the church and outer court are often, with mud-built walls. Ark of the Covenant.
The Chapel of the Tablet at the is said to house the original. The Ethiopian church claims that one of its churches, is host to the original that carried with the during the. Only one priest is allowed into the building where the Ark is located, ostensibly due to dangerous biblical warnings. As a result, international scholars doubt that the original Ark is truly there, although a case has been put forward by controversial popular writer in his book.
Throughout Ethiopia, Orthodox churches are not considered churches until the local bishop gives them a, a replica of the tablets in the original Ark of the Covenant. The tabot is at least six inches (15 cm) square, and it is made of either, or wood (see ). It is always kept in ornate coverings on the altar. Only priests are allowed to touch the tabot. In an elaborate procession, the tabot is carried around the outside of the church amid joyful song on the feast day of that particular church's namesake. On the great Feast of, known as or Theophany in Europe, a group of churches send their tabot to celebrate the occasion at a common location where a pool of water or a river is to be found. Similarities to Judaism.
The Ethiopian Church, Jerusalem The Ethiopian church places a heavier emphasis on Old Testament teachings than one might find in, Roman Catholic or churches, and its followers adhere to certain practices that one finds in. Ethiopian Christians, like some other, traditionally follow dietary rules that are similar to Jewish, specifically with regard to how an animal is slaughtered.
Similarly, pork is prohibited, though unlike Kashrut, does mix. Women are prohibited from entering the church temple during; they are also expected to cover their hair with a large scarf (or shash) while in church, as described in 1 Corinthians, chapter 11. As with Orthodox, men and women are seated separately in the Ethiopian church, with men on the left and women on the right (when facing the altar). (Women covering their heads and separation of the sexes in churches officially is common to some other Christian traditions; it is also the rule in some non-Christian religions, and among them). Ethiopian Orthodox worshippers remove their shoes when entering a church temple, in accordance with 3:5 (in which, while viewing the, was commanded to remove his shoes while standing on holy ground).
Furthermore, the Ethiopian Orthodox Tewahedo Church upholds, observing the (Saturday), in addition to the (Sunday), although more emphasis, because of the of Christ, is laid upon Sunday. The Ethiopian Orthodox Church calls for male, with near-universal prevalence among Orthodox men in Ethiopia. Main article: Since 1959, when the church was granted by, of the, an Ethiopian Patriarch-Catholicos of Eritrea also carrying the title of Abuna is the head of the Ethiopian Orthodox Tewahedo Church.
The Abuna who is known officially as Patriarch and Catholicos of Ethiopia, Archbishop of Axum and Ichege of the See of Saint Taklehaimanot. The incumbent head of the Ethiopian Orthodox Tewahedo Church is who acceded to this position on 28 February 2013.
Archbishops and bishops:., Head of all Archbishops and Patriarch of the Ethiopian Orthodox Tewahedo Church., former bishop of the dioceses of South West Shewa and Chebona Gurage diocese:. Bishop Matthias of the Canadian diocese, residing in London, Ontario In the there are the following bishops:. Abune Fanuel, archbishop of Washington, D.C and California. Abune Zekarias, archbishop of New York and its surrounding areas South America:. Abune Thaddaeus, archbishop of the Caribbean and Latin America Western Europe:.
Abune Yosef, Archbishop of Europe, in Rome. Middle East:. Abune Dimetros, Archbishop of United Arab Emirates and its surrounding areas. Abune Kewestos, Archbishop of Jerusalem The church has 60 bishops and 44 dioceses. The current of the church include:.
Awassa (Sidamo). Axum. Ambo. Arsi. Assosa. Afar.
Bale Gobe. Wollega. North Wollo. South Wollo (Dessie). Gambela. West Gojam (Bahr Dar). East Gojam (Debre Markos).
North Gondar. South Gondar (Debre Tabor).
Jerusalem. Illubabor. Jimma. Kenbata. Mizan Teferi (Kaffa). Negele-Borena. Ogaden.
Omo. Selalya. East Tigre. West Tigre. Khartoum and Nubia (Sudan, Africa). Shoa (Nazareth). North Shoa (Debre Berhan).
America and Western Hemisphere. Trinidad and Latin America See also.