Journal articles: 'Ethiopia Orthodox Tewahedo Church'

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Sari, Oktavia Kristika. "Penerimaan Gereja Orthodox Tewahedo Terhadap 81 Kitab." Journal Kerusso 6, no. 2 (August 23, 2021): 32–42. http://dx.doi.org/10.33856/kerusso.v6i2.199.

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When the Church recognizes the quantity of books as part of God's Word, it uses various standards for book collection. The Tewahedo Orthodox Church, which has 81 books, is one of the churches that got so many. The question of why this Church accepts so many books in its canon and how this Church interprets these books adds to the intricacy of the problem of the number of books in the Tewahedo Orthodox Church tradition. This research employs a content analysis to conduct a literature review. This research demonstrates the Tewahedo Orthodox Church's devotion to the works in its canon. Both in terms of apostles' and Church Fathers' traditions, the lengthy history of Social Culture, Councils and Synods, and the impact of ancient literature in Ethiopia.Although it is well known that writings outside the Hebrew protocanon are employed for ceremonial theology and people's education rather than construction, the Orthodox Tewahedo also believes these works to be vital as books worth reading and historical bridges. Abstrak indonesia Standar pengumpulan kitab yang digunakan oleh Gereja ketika menerima jumlah kitab-kitab sebagai bagian dari Alkitab yang dipegang menggunakan standar yang berbeda-beda. Salah satu gereja yang menerima begitu banyak kitab adalah Gereja Tewahedo Orthodox yang memiliki 81 kitab. Kompleksnya masalah jumlah kitab di dalam tradisi Gereja Tewahedo Orthodox ini, menjadi pertanyaan apa yang menyebabkan Gereja ini menerima begitu banyak kitab dalam kanonnya dan bagaimana Gereja ini memandang kitab-kitab tersebut. Penelitian ini menggunakan Kajian Kepustakaan berupa kajian isi. Dalam penelitian ini menunjukkan kompleksitas penerimaan Gereja Tewahedo Orthodox terhadap kitab-kitab dalam kanonnya. Baik karena pengaruh tradisi rasul-rasul dan Bapa Gereja, sejarah panjang dalam Social Budaya dan Konsili serta Sinode, maupun juga pengaruh dari Literatur kuno di Ethiopia. Dan diketahui bahwa kitab-kitab diluar protokanon Ibrani tidak digunakan dalam membangun doktrin namun digunakan untuk ritual-ritual dan pengajaran umat, Tewahedo Orthodox juga meganggap penting kitab-kitab ini sebagai kitab-kitab yang layak dibaca dan digunakan sebagai jembatan sejarah.

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Willink, David. "Ethiopian Orthodox Tewahedo Church of Canada St Mary Cathedral v Aga." Ecclesiastical Law Journal 24, no. 1 (January 2022): 114–15. http://dx.doi.org/10.1017/s0956618x21000788.

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Gessese, Negesse, Amanuel Gebru, and Biset Nigatu. "Mediatization of development in sub Saharan Africa: insights from Ethiopian Orthodox Tewahedo Church (EOTC), ‘Mahibere Kidusan’ magazine, Ethiopia." Heliyon 7, no. 9 (September 2021): e07983. http://dx.doi.org/10.1016/j.heliyon.2021.e07983.

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Molla Ademe, Solomon. "IDEOLOGICAL VIOLENCE TOWARDS THE ETHIOPIAN ORTHODOX TEWAHIDO CHURCH IN THE POST-1960s." RELIGION AND AMERICAN PRESIDENTIAL ELECTIONS 2020 15, no. 2 (December 10, 2021): 377–403. http://dx.doi.org/10.54561/prj1502377a.

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The Ethiopian Orthodox Tewahido Church (EOTC) is one of the religious institutions in Ethiopia. EOTC has faced some challenges, which have created both physical and epistemic violence on it. This study analyses the two historical events that the EOTC and its believers faced with epistemic and physical violence. It argues that Ethiopian elites and intellectuals used ideologies and new experiences inappropriately to analyse the existed contexts in these two historical events, which in consequence created violence on the EOTC and its believers. Investigating these historical events that made violence on the EOTC is very important as the EOTC and the believers have been facing with violence so far. Through thematic analysis, this study concludes that considering the EOTC as the past feudal regimes’ tool that oppresses some ethnic groups in Ethiopia; and viewing the EOTC as an Amhara’s institution have been continuing. The study integrates how elite’s inappropriate use of ideologies or new experiences for analysing the existed contexts, which caused violence on EOTC and its believers.

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Asale, Bruk A. "The Ethiopian Orthodox Tewahedo Church Canon of the Scriptures: Neither Open nor Closed." Bible Translator 67, no. 2 (August 2016): 202–22. http://dx.doi.org/10.1177/2051677016651486.

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Ancel, Stéphane. "Chaillot, Christine. — The Ethiopian Orthodox Tewahedo Church Tradition. A Brief Introduction to Its Life and Spirituality." Cahiers d'études africaines 44, no. 175 (January 1, 2004): 693–94. http://dx.doi.org/10.4000/etudesafricaines.4787.

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Alain Rouaud. "Christine Chaillot: The Ethiopian Orthodox Tewahedo Church Tradi-tion: a brief introduction to its life and spirituality." Aethiopica 6 (January 20, 2013): 243–46. http://dx.doi.org/10.15460/aethiopica.6.1.392.

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Kent, Eliza F., and Izabela Orlowska. "Accidental Environmentalists." Worldviews 22, no. 2 (May 30, 2018): 113–42. http://dx.doi.org/10.1163/15685357-02201101.

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Abstract In the highlands of Ethiopia, the only remaining stands of native forest are around churches of the Ethiopian Orthodox Tewahido Church. Though hailed as community-conserved areas by environmentalists, we argue that the conservation of such forest is not intentional, but rather an indirect result of the religious norms, beliefs and practices surrounding the sites. In actuality, the religiosity surrounding church forests maintains the purity of the most holy space in the center of the shrine, the tabot, a replica of the Ark of the Covenant, which ensures that the church is a legitimate and effective portal to the divine. An underlying cultural logic of purity and pollution structures the spatial organization of the site outward into a series of concentric circles of diminishing purity and shapes the social order into an elegant hierarchy. This article seeks to understand the norms, beliefs and practices of this sacred geography in its social and religious context, arguing that ignorance of or inattention to these can undermine the conservation goals that have brought these forests, along with so many other sacred natural sites, to the attention of environmentalists around the world.

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Woods, Carrie L., Amare Bitew Mekonnen, Mabel Baez-Schon, Robyn Thomas, Peter Scull, Berhanu Abraha Tsegay, and Catherine L. Cardelús. "Tree Community Composition and Dispersal Syndrome Vary with Human Disturbance in Sacred Church Forests in Ethiopia." Forests 11, no. 10 (October 10, 2020): 1082. http://dx.doi.org/10.3390/f11101082.

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Research Highlights: Variations in species composition across church forests in northern Ethiopia were driven more by variations in human disturbance and community forest management than forest size. The degree of human disturbance acted as an environmental filter that selected for weedy, exotic, and wind-dispersed species regardless of forest size. Background and Objectives: Forest fragmentation can profoundly influence the long-term persistence of forests on the landscape. Habitat fragmentation can increase edge effects and limit dispersal between forest patches. In the South Gondar Administrative Zone in northern Ethiopia, many of the remaining forests are small sacred church forests governed by the Ethiopian Orthodox Tewahido Church. Materials and Methods: We examined the drivers of woody plant species composition across 46 church forests in this region, including the influence of elevation, forest size, distance between forests, human disturbance, the presence of a wall, and the importance of local/individual community forest management at the Woreda level. We also examined how dispersal syndromes are influenced by increasing distance between forests and the extent of human disturbance within forests. Results: We found that elevational zone, distance between forests, the degree of human disturbance and Woreda had the greatest effect on species composition. Forest size and the presence of a wall were not significant drivers of species composition in these forests. Conclusions: We propose connecting forests through corridors or scattered trees to increase dispersal between forests, and greater on-the-ground protection efforts to restrict people and cattle from leaving the main trails within sacred forests

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Cardelús, Catherine L., Amare Bitew Mekonnen, Kelsey H. Jensen, Carrie L. Woods, Mabel C. Baez, Martha Montufar, Kathryn Bazany, Berhanu Abraha Tsegay, Peter R. Scull, and William H. Peck. "Edge effects and human disturbance influence soil physical and chemical properties in Sacred Church Forests in Ethiopia." Plant and Soil 453, no. 1-2 (June 23, 2020): 329–42. http://dx.doi.org/10.1007/s11104-020-04595-0.

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Abstract Aims Tropical forests are increasingly threatened by edge effects as forest degradation and deforestation continues, compromising soil integrity, seedling regeneration capacity, and ecosystem services. Ninety-three percent of the last remaining forests of northern Ethiopia, which number 1022 in the South Gondar region of our study, are <16 ha and are protected because they have a Tewahido Orthodox Christian church at their center. The aim of this study was to determine the effects of human disturbance, forest size, distance from population center and other factors on the soil properties and nutrient status of sacred church forests. We also compared forest soil physical and chemical properties across land cover types in these forests. Methods We assessed the soil physical (water content and bulk density) and chemical (total carbon and nitrogen, available phosphorus, ammonium) properties of 40 sacred church forests across three spatial scales: within individual forests; among forests; and across land cover type (forest, forest edge-exterior, Eucalyptus plantation). We used distance from the edge within each forest to examine edge effects on soil nutrients. Results We found that nutrients and carbon decreased significantly from the interior to the outer edge of these forests and with forest size. Further, the soil of Eucalyptus plantations and areas outside of the forest were largely indistinguishable; both had significantly lower nutrient concentrations than sacred church forest soil. Conclusion Our research highlights the insidious impacts of edge effects and human disturbance on forest soils and the need for an integrated soil management program in the region that balances local needs with forest conservation. The conservation of these sacred church forests is important for maintaining regional soil nutrient status relative to agricultural lands and Eucalyptus plantations.

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Tilahun, Abiyou. "The Contribution of Ethiopian Orthodox Tewahido Church in Forest Management and Its Best Practices to be Scaled up in North Shewa Zone of Amhara Region, Ethiopia." Agriculture, Forestry and Fisheries 4, no. 3 (2015): 123. http://dx.doi.org/10.11648/j.aff.20150403.18.

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Keon-Sang, An. "Ethiopian Contextualization: The Tradition of the Ethiopian Orthodox Tewahido Church." Mission Studies 33, no. 2 (May 11, 2016): 147–62. http://dx.doi.org/10.1163/15733831-12341445.

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Our study of contextualization must be basically descriptive, that is, to observe and describe how the gospel is understood and shapes practices in the context of a people. Especially we have to take into consideration different global church traditions in our discussion of contextualization. The Ethiopian Orthodox Tewahido Church (eotc) provides a compelling historical example of contextualization. It has developed its own unique tradition by weaving together elements from different sources of both internal and external traditions through dynamic interaction with other traditions. These include Ethiopian primal, Hebraic-Jewish, apostolic, Syriac and Egyptian Coptic. Ethiopian nationalism has functioned as the guiding principle underlying Ethiopian contextualization. The eotc will continue to display how a church with a long history and tradition copes with new challenging situations and establishes its distinctive tradition in a dynamic interaction of its local and global orientations.

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Assefa, Daniel, and Tekletsadik Belachew. "Values Expressed through African Symbols: An Ethiopian Theological Reflection." International Bulletin of Mission Research 41, no. 4 (August 31, 2017): 312–24. http://dx.doi.org/10.1177/2396939317728196.

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For sixteen centuries, Christian faith has been interacting with Ethiopian culture. This setting offers rich resources for theological vocabulary insofar as it is embedded in African images and symbols, poems, hymns, and chants. Since the material world holds an important place in Ethiopian religious expressions, four dominant symbols found in nature—fire, water, soil, and oil—deserve particular attention. The reflections given in this article are predominantly drawn from study of the Ethiopian Orthodox Tewahido Church. We show that various values are discernable in the four symbols mentioned here, as well as in the cross, the central Christian symbol.

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Binns, John. "An Ethiopian Reading of the Bible: Biblical Interpretation of the Ethiopian Orthodox Tewahido Church." International Journal for the Study of the Christian Church 16, no. 4 (October 2016): 317–19. http://dx.doi.org/10.1080/1474225x.2016.1268507.

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Rubenson, Samuel. "An Ethiopian Reading of the Bible: Biblical Interpretation of the Ethiopian Orthodox Tewahido Church, written by Keon-Sang An." Exchange 47, no. 4 (October 25, 2018): 410–11. http://dx.doi.org/10.1163/1572543x-12341505.

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Lee, Ralph. "John Binns, The Orthodox Church of Ethiopia." Studies in World Christianity 24, no. 2 (August 2018): 177–78. http://dx.doi.org/10.3366/swc.2018.0221.

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Nigusie Kassae, V. Michael, and N. N. Morozova. "Interaction of Russia and the Russian Orthodox Church with Christian communities in Egypt and Ethiopia in the second half of the 19<sup>th</sup> — early 20<sup>th</sup> century." Russian Journal of Church History 2, no. 4 (November 8, 2021): 26–36. http://dx.doi.org/10.15829/2686-973x-2021-68.

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The article presents the history of the relationship of the Russian Orthodox Church with the Christian communities of Egypt and Ethiopia. The article is also concerned with the issue of contacts between the Russian Orthodox Church and the Coptic Church of Egypt in the second half of the 19th and early 20th century. The first almost informal contacts between representatives of the Russian Orthodox Church and the Alexandria Patriarchate allowed Egyptian Christians to get acquainted with the activities of the Russian Orthodox Church, and representatives of the Russian Orthodox Church — with the real state of the religious, political and cultural situation in Egypt. The article also examines the attempts of representatives of the Russian Orthodox Church to establish ties with the Ethiopian Orthodox Church, which was part of the Alexandria Patriarchate until 1959.

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Gnamo, Abbas Haji. "Islam, the orthodox Church and Oromo nationalism (Ethiopia)." Cahiers d'études africaines 42, no. 165 (January 1, 2002): 99–120. http://dx.doi.org/10.4000/etudesafricaines.137.

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Markos, Antonius. "Developments in Coptic Orthodox Missiology." Missiology: An International Review 17, no. 2 (April 1989): 203–15. http://dx.doi.org/10.1177/009182968901700206.

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“The Church of Alexandria,” the Coptic Church of Egypt, is the ancient African church established in apostolic times around A.D. 42 by Saint Mark, the Gospel writer. In the ensuing two thousand years Coptic Christians practiced their faith fervently. The Coptic Church, a missionary church since its earliest times, was known to be the first carrier of Christian faith to Ireland, Switzerland, Ethiopia, Nubia, and North Africa. Since geographically and ethnically the Egyptians belong to Africa, the Coptic Church found fellowship with Christian movements in Africa. Two historical meetings of leaders of such churches led to the formation of the Organization of African Independent Churches.

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Kassaye, Nigusie Wolde Michae, and Yu N. Buzykina. "The Ethiopian Orthodox Church and its role in the State before 1974." Russian Journal of Church History 2, no. 3 (November 9, 2021): 5–22. http://dx.doi.org/10.15829/2686-973x-2021-60.

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The aim of the study is to consider the role and place of the Ethiopian Orthodox Christian Church in preserving the ancient traditions and culture of the peoples of Ethiopia. The history of the Ethiopian Orthodox Church is closely related to that of the Alexandrian Orthodox Church, but for a significant part of its history it fought for autocephaly, which was achieved only under Emperor Haile Selassie I. The most important function of the Church in Ethiopia was education and spread of literacy, the preservation and transfer of knowledge in the field of religion and public administration. The objective of the study is to analyze how this function was implemented during the first half of the XX century. The research is based on the documents of the Archive of Foreign Policy of the Russian Federation and of the Ethiopian Microfilm Laboratory EMML.

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Rupprecht, Tobias. "Orthodox Internationalism: State and Church in Modern Russia and Ethiopia." Comparative Studies in Society and History 60, no. 1 (January 2018): 212–35. http://dx.doi.org/10.1017/s0010417517000469.

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AbstractRussia and Ethiopia, both multiethnic empires with traditionally orthodox Christian ruling elites, from the nineteenth century developed a special relationship that outlived changing geopolitical and ideological constellations. Russians were fascinated with what they saw as exotic brothers in the faith, and Ethiopians took advantage of Russian help and were inspired by various features of modern Russian statecraft. This article examines contacts and interactions between the elites of these two distant countries, and the changing relations between authoritarian states and Orthodox churches from the age of European imperialism to the end of the Cold War. It argues that religio-ethnic identities and institutionalized religion have grounded tenacious visions of global political order. Orthodoxy was the spiritual basis of an early anti-Western type of globalization, and was subsequently coopted by states with radically secular ideologies as an effective means of mass mobilization and control.

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Heldman, Marilyn E. "Creating Sacred Space: Orthodox Churches of the Ethiopian American Diaspora." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (March 2011): 285–302. http://dx.doi.org/10.3138/diaspora.15.2-3.285.

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This essay examines the creation of places of worship by Ethiopian Orthodox congregations in North America, focusing primarily on the District of Columbia and adjacent areas in the states of Maryland and Virginia. Following a discussion of the historical background and development of church architecture in Ethiopia, the essay demonstrates that the shaping of the interior space of Ethiopian Orthodox churches in North America follows a modern model developed in Addis Ababa during the early 1960s. The study concludes with a brief analysis of painted decoration, a necessary component of the sacred space of an Ethiopian Orthodox church. (3 February 2009)

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Shenk, Calvin E. "The Ethiopian Orthodox Church: A Study in Indigenization." Missiology: An International Review 16, no. 3 (July 1988): 259–78. http://dx.doi.org/10.1177/009182968801600301.

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The Ethiopian Orthodox Church is a fascinating study in indigenization. Its deep rootage in the lives of the people is evidenced by the way in which the Church has been preserved since the fourth century in spite of repeated threats from enemies within and outside of Ethiopia. The church has Christianized important aspects of Old Testament and Hebrew culture as well as certain remnants of primal religion. It adapted beliefs and symbols which reflected and reinforced African traditions, and either absorbed or transfigured that which suited its purposes. The Ethiopian Church is an indigenous church, not an indigenized one. The process of its indigenization is described and important lessons from this rather natural development are identified that help in understanding the importance of critical contextualization. The successes and failures of the Ethiopian Church provide perspective for contemporary attempts at contextualization. This study is significant for understanding African Christianity but also has missiological implications for the wider world.

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Kassa, Sintayehu Demeke, Buruk Wolde-Michael Jima, and Tsegaye Zeleke Tufa. "Orthodox Christianity among the Gedeo, Southern Ethiopia: Inception and Development to 1991." International Journal of Multicultural and Multireligious Understanding 7, no. 5 (August 13, 2020): 668. http://dx.doi.org/10.18415/ijmmu.v7i5.1873.

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The seed of Orthodox Christianity sown on the land of Gedeo in the late 19th century following the state expansion to the south could survive the assault of the Fascist aggressors and could bear its fruit during the post-liberation period. The time witnessed a large-scale evangelization and the subsequent mass baptism of the local population. This was to be followed by the increasing number of newly constructed churches and expansion of their services in the region. The 1975 land nationalization policy of the Derg, however, demolished all these achievements of the EOC by dismantling the base of its economy, ye samon maret. The clergymen who based their life on the cultivation of these church lands deserted their church in search of any other means of economic survival and this was to threaten the existence of the Orthodox church among the Gedeo let alone its growth and development in the region. Though the Derg tried to mitigate this economic crisis of the church through financial subsidy, the support could not bring a meaningful solution since the amount was insignificant as compared to the large number of clergymen the church was administering by then. The problem was, therefore, to wait for its answer through the free market economic order of the post 1991 political era.

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Desalegn, Beruk, Christine Lambert, Simon Riedel, Tegene Negese, and Hans Biesalski. "Ethiopian Orthodox Fasting and Lactating Mothers: Longitudinal Study on Dietary Pattern and Nutritional Status in Rural Tigray, Ethiopia." International Journal of Environmental Research and Public Health 15, no. 8 (August 17, 2018): 1767. http://dx.doi.org/10.3390/ijerph15081767.

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About half of Ethiopians belong to the Orthodox Tewahedo religion. Annually, more than 200 days are dedicated to religious fasting, which includes abstaining from all types of food, animal source foods, and water. However, the association of fasting with undernutrition remains unknown in Ethiopia. Therefore, dietary pattern and nutritional status of lactating women during lent fasting and non-fasting periods were studied, and predictor variables for maternal underweight were identified. To achieve this, lactating mothers in lent fasting (N = 572) and non-fasting (N = 522) periods participated from rural Tigray, Northern Ethiopia. Average minimum diet diversity (MDD-W) was computed from two 24-h recalls, and nutritional status was assessed using body mass index (BMI). Binary logistic regression was used to identify potential predictors of maternal underweight. Wilcoxon signed-rank (WSRT) and McNemar’s tests were used for comparison of the two periods. The prevalence of underweight in fasting mothers was 50.6%. In the multivariate logistic regression model, younger age, sickness in the last four weeks preceding the survey, fasting during pregnancy, lactation periods, grandfathers’ as household decision makers, previous aid experience, non-improved water source, and not owning chicken were positively associated with maternal underweight. In WSRT, there was no significant (p > 0.05) difference on maternal body weight and BMI between periods. The average number of meals, diet diversity, and animal source foods (ASFs), consumption scores were significantly increased in non-fasting compared to fasting periods in both fasting and non-fasting mothers (p < 0.001, p < 0.05, and p < 0.001, respectively). Consumption of dark green leafy vegetables was higher in the fasting period (11%) than non-fasting (3.6%), in the study population. As a conclusion, Ethiopian Orthodox fasting negatively affected maternal nutritional status and dietary pattern in rural Tigray, Northern Ethiopia. To reduce maternal malnutrition in Ethiopia, existing multi-sectoral nutrition intervention strategies, should include religious institutions in a sustainable manner.

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Kaplan, Steven. "Dominance and Diversity: Kingship, Ethnicity, and Christianity in Orthodox Ethiopia." Church History and Religious Culture 89, no. 1 (2009): 291–305. http://dx.doi.org/10.1163/187124109x407943.

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AbstractThe purpose of this article is to survey the history of the Ethiopian Orthodox Church with an emphasis on several features which are of significance for comparison to Syriac Orthodox Christianity. Although it focuses primarily on the period from 1270 during which 'Ethiopian' was a national rather than ethnic identity, it shares several themes with other papers in this volume. After considering the manner in which Christianity reached Ethiopia and in particular the central role played by the royal court in the acceptance and consolidation of the Church, attention is given to the claims of successive Ethiopian rulers and ethnic groups to be 'Israelites', that is, descendants of biblical figures most notably King Solomon and the Queen of Sheba. The paper next considers the manner in which monastic movements, which emerged in the fourteenth and fifteenth centuries, were associated with ethnically based resistance to the expansion of the Christian kingdom. Other themes include the development of a tradition of biblical interpretation and Christological controversies. The paper concludes with a discussion of ongoing research concerning the Ethiopian diaspora which has developed in the period since the Marxist revolution of 1974.

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Ford, David G. "An Ethiopian Reading of the Bible: Biblical Interpretation of the Ethiopian Orthodox Tewahido Church, Keon-Sang An, James Clarke, 2016 (ISBN 978-0-227-17591-0), xviii + 240 pp., pb £16.50." Reviews in Religion & Theology 24, no. 2 (April 2017): 236–38. http://dx.doi.org/10.1111/rirt.12888.

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RUELLE, MORGAN L., KARIM-ALY KASSAM, and ZEMEDE ASFAW. "Human ecology of sacred space: Church forests in the highlands of northwestern Ethiopia." Environmental Conservation 45, no. 3 (November 21, 2017): 291–300. http://dx.doi.org/10.1017/s0376892917000534.

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SUMMARYIn the highlands of northwestern Ethiopia, Orthodox Christian churches provide habitats for plants that have become rare in the surrounding agricultural landscapes. The objective of this paper is to investigate why and how the local clergy and laypeople protect and promote woody plants within their sacred spaces. Interviews at 11 churches in the Debark District of North Gonder generated a list of 47 woody species, of which most are rare in the rest of the landscape. Three tree species (indigenous cedar, Juniperus procera; indigenous olive, Olea europaea subsp. cuspidata; and exotic Eucalyptus globulus) were identified as most important. While cedar and olive are symbols of tradition and witnesses to church history, eucalyptus is a source of income and alternative material for church construction and repair. A significant proportion of indigenous species within Debark's church forests were said to have been planted, including cedars and olives. Knowledge that these species are cultivated enhances the conservation value of these forests by inspiring local people to continue planting trees and shrubs. In addition to serving as refugia for rare species, Ethiopia's church forests nurture the knowledge necessary to promote plant diversity in the rest of the landscape and serve as archetypes for community-driven conservation.

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Salvadore, Matteo, and James De Lorenzi. "An Ethiopian Scholar in Tridentine Rome: Täsfa Ṣeyon and the Birth of Orientalism." Itinerario 45, no. 1 (March 19, 2021): 17–46. http://dx.doi.org/10.1017/s0165115320000157.

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AbstractThis article surveys the diasporic life and legacy of the Ethiopian ecclesiastic Täsfa Ṣeyon. After examining his origins in the Christian kingdom of Ethiopia and the circumstances of his arrival in mid-sixteenth-century Rome, the article outlines his contributions to the evolving Latin Catholic understanding of Ethiopia. Täsfa Ṣeyon was a librarian, copyist, teacher, translator, author, and community leader, as well as a prominent adviser to European humanist scholars and Church authorities concerned with orientalist philologia sacra as it pertained to Ethiopian Orthodox (täwaḥedo) Christianity. As such, he was a key extra-European agent in the Tridentine project of Ethiopianist and Eastern Christian knowledge production. The article also surveys the complex modern legacy of Täsfa Ṣeyon's career, documenting his posthumous influence in the fields of Ethiopianist Semitic studies and Ethiopian vernacular historiography.

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Polunov, Alexander. "Non-Chalcedonian (Ancient Eastern) communities and the foreign policy of the Russian state and the Church. Late 19th and early 20th centuries." St. Tikhons' University Review 108 (October 31, 2022): 60–73. http://dx.doi.org/10.15382/sturii2022108.60-73.

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The article analyzes the contacts of the Russian state and Church in the late nineteenth and early twentieth century with the non-Chalcedonian communities - the Assyrian-Nestorians of Northern Persia and Eastern Turkey, the Syro-Jacobites of Mesopotamia, the Monophysite Church of Ethiopia. These undertakings, largely determined by the desire to strengthen the religious and ideological influence of Russia in the strategically important regions of the world, were not, at the same time, purely pragmatic. Factors of a cultural and symbolic nature were also of great importance, namely, the opportunity to get in touch with the heritage of ancient churches, whose historical roots dates back to biblical times, to take them under Russia's protection and thereby elevate the role of the Russian Church in the international stage. Russia's help would make it possible to reveal the cultural riches hidden in the bowels of remote religious communities, to create the basis for the revival of Christianity in the vast expanses of Asia and Africa. The doctrinal basis for expanding contacts with non-Chalcedonian churches was the idea of the proximity of their doctrine to the dogmas of the Orthodox Church. The undertakings of the Russian church-state structures resulted in the foundation of the Russian mission in Urmia (Persia), the conversion of part of the Nestorians and Syro-Jacobites to Orthodoxy, the strengthening of ties with the church of Ethiopia, and help to Ethiopian Christians in returning the shrines of Jerusalem that once belonged to them. Successfully developing activity was interrupted by the First World War and the revolution. However, the relationship of the Russian Church with the non-Chalcedonian confessions continued in the second half of the 20th century.

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Ancel, Stéphane. "The Centralization Process of the Ethiopian Orthodox Church. An Ecclesiastical History of Ethiopia during the 20th Century." Revue d'Histoire Ecclésiastique 106, no. 3-4 (January 2011): 497–520. http://dx.doi.org/10.1484/j.rhe.1.102466.

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Afework Bitew, Aschalew, Bayeh Abera, Walle Seyoum, Befekadu Endale, Tibebu Kiber, Girma Goshu, and Addiss Admass. "Soil-Transmitted Helminths and Schistosoma mansoni Infections in Ethiopian Orthodox Church Students around Lake Tana, Northwest Ethiopia." PLOS ONE 11, no. 5 (May 20, 2016): e0155915. http://dx.doi.org/10.1371/journal.pone.0155915.

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Hannig, Anita. "SPIRITUAL BORDER CROSSINGS: CHILDBIRTH, POSTPARTUM SECLUSION AND RELIGIOUS ALTERITY IN AMHARA, ETHIOPIA." Africa 84, no. 2 (April 9, 2014): 294–313. http://dx.doi.org/10.1017/s0001972014000047.

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ABSTRACTThis article examines the event of postpartum seclusion of mother and infant in the Amhara region of north-west Ethiopia. During the period between birth and baptism, the mother–child pair remains in private repose, is subject to a variety of ritual prohibitions, and is barred from entering a church. Despite the mother's Orthodox Christian identity, both she and the child are called ‘Muslims’ during this time. Why should this be the case? What happens during the birthing event and its aftermath that would bring about this temporary shift in their religious designation? By shedding light on the distinct models of maternal care, safety, and danger that are emphasized in ‘childbed’, this study seeks an answer to these questions. In doing so, it also contributes to a broader understanding of why most Amhara mothers do not, at present, avail themselves of institutional deliveries and biomedical births but prefer to give birth at home.

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Kimberlin, Cynthia Tse. "Ethiopian Orthodox Christian Church: ’AQwAQwAM: Music and Dance of HeavenSouthern Ethiopia: Music of the Maale: Praises and Blessings." Ethnomusicology 51, no. 3 (October 1, 2007): 528–33. http://dx.doi.org/10.2307/20174557.

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Watson, Elizabeth E. "Making a Living in the Postsocialist Periphery: Struggles between Farmers and Traders in Konso, Ethiopia." Africa 76, no. 1 (February 2006): 70–87. http://dx.doi.org/10.3366/afr.2006.0006.

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AbstractThis article explores the experience of one village in Ethiopia since the overthrow of the Marxist‐Leninist Derg regime in 1991. The new government introduced policies that have much in common with those dominating the international geopolitical scene in the 1990s and 2000s. These include an emphasis on democracy, grassroots participation and, to some extent, market liberalization. I report here on the manifestations of these policy shifts in Gamole village, in the district of Konso, once remote from the political centre in Addis Ababa but now expressing its identity through new federal political structures. Traditional power relations between traders and farmers in Gamole have been transformed since 1991 as the traders have exploited opportunities to extend trade links, obtain land and build regional alliances through participation in the Ethiopian Orthodox Church. They have appropriated the discourse of democracy to challenge their traditional position of subordination to the farmers – and this, in turn, has led to conflict. While these changes reflect the postsocialist transition, they can also be seen as part of a continuing process of change brought about by policies of reform in land tenure, the church and the state, introduced during the Derg period. These observations at a local level in Ethiopia provide insights into the experiences of other states in postsocialist transition.

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Ancel, Stéphane. "Discourse against Catholic Doctrine in Tǝgray (Ethiopia): A Nineteenth Century Text." Aethiopica 15 (December 4, 2013): 92–104. http://dx.doi.org/10.15460/aethiopica.15.1.661.

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The article deals with a peculiar document that was found during a field research conducted by the team of the Ethio-SPARE project during the spring 2010 in church libraries of Gulo Mäkäda wäräda, north-east Təgray (historical ʿAgame). This document is a Gəʿəz text written during the 19th century and dedicated to the refutation of the Catholic doctrine. Because of its apparent historical significance, the text and its translation are presented here. Taking into consideration the literary form (discourse) of the work and the place where it was found (the area of the active Catholic preaching) we can assume that the text is a summary of the anti-Catholic argumentation, possibly used by the Orthodox priests, and a witness of the local attitude to the Catholic missionary activities. The treatise does not provide any hints to the political issues of the Catholic settlement in Ethiopia. However, it does highlight some elements of the discourse against Catholic faith in the context of the emergence of a strong religious Täwaḥǝәdo identity.

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Nosnitsin, Denis. "The Old Chants for St. Gärima: New Evidence from Gärˁalta." Scrinium 12, no. 1 (November 17, 2016): 84–103. http://dx.doi.org/10.1163/18177565-00121p08.

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The article presents an old folio kept in the church of Däbrä Śaḥl (Gärˁalta, northern Ethiopia), one of a few other leaves, all originating from a codex dating to a period well before the mid–14thcentury. The codicological and palaeographical features reveal the antiquity of the fragment. The content of the folio is remarkable since it contains chants dedicated to St. Gärima (also known as Yǝsḥaq) which can be identified as the chants for the Saint from the Dǝggwa, the main Ethiopian chant book. In the Ethiopian Orthodox Täwaḥǝdo Church the feast of Gärima is celebrated on the 17th of Säne. By means of the fragment of Däbrä Śaḥl, the composition of the liturgical chants for Gärima can be dated to a time much prior to the mid-14th century. Moreover, both the chants and the 15th-century Acts of Gärima by Bishop Yoḥannǝs refer to a famous miracle worked by the Saint. This fact proves that the miraculous account, in whatever form, was in circulation prior to the mid-14th century.

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Haile, Getatchew. "The Orthodox Church of Ethiopia: A History. By John Binns. London: I. B. Tauris, 2017. xx + 297 pp. $115.00 hardcover." Church History 87, no. 1 (March 2018): 180–82. http://dx.doi.org/10.1017/s0009640718000148.

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Erlich, Haggai. "IDENTITY AND CHURCH: ETHIOPIAN–EGYPTIAN DIALOGUE, 1924–59." International Journal of Middle East Studies 32, no. 1 (February 2000): 23–46. http://dx.doi.org/10.1017/s0020743800021036.

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In June 1959, Emperor Haile Sellassie of Ethiopia paid a visit to President Gamel Abdel Nasser of the United Arab Republic, during which the two leaders aired matters of acute strategic importance. Several issues, some touching the very heart of ancient Ethiopian–Egyptian relations, were in the stages of culmination. These included a bitter dispute over the Nile waters (some four-fifths of the water reaching Egypt originates in Ethiopia1), the emergence of an Arab-inspired Eritrean movement, Egyptian support of Somali irredentism, the Ethiopian alliance with Israel, the future of Pan-African diplomacy, and Soviet and American influences.2 Both leaders did their best to publicly ignore their conflicts. They were able to use a rich, though polarized, reservoir of mutual images in their speeches to emphasize the dimensions of old neighborliness and affinity.3 In a joint announcement issued during the farewell party of 28 June, they even underlined a common policy of non-alignment. Though they hinted at the issues mentioned earlier in all their public speeches, they refrained from referring to one culminating historical drama.4 On that very same day, in the main Coptic church of Cairo, the Egyptian Coptic Patriarch Kyrillos VI had ceremonially appointed the head of the Ethiopian church, Abuna Baselyos, as a patriarch in the presence of Haile Sellassie and Egyptian officials. In so doing, he declared the Orthodox Ethiopian church autocephalous, and for the first time since the early 4th century, the Ethiopian church had become independent of the Egyptian church.

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Asale, Bruk Ayele. "THE LEGACY OF 1 ENOCH ON ETHIOPIAN LITERATURE." Journal for Semitics 23, no. 2 (November 21, 2017): 423–42. http://dx.doi.org/10.25159/1013-8471/3500.

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Enoch disappeared centuries ago from the Jewish and the Christian world where it originated, and from where it spread widely gaining canonical authority. It survives in its entirety in the Ethiopian Orthodox Tewhahedo Church (EOTC) to date. Hence, it is to be expected that traces of the bookâ€™s legacy can still be detected in the church. Evidently, the book has attracted a great deal of scholarly attention in the last hundred years, more specifically since the landmark discoveries of the Dead Sea Scrolls. However, its legacy in the EOTC and its influence on the community that is credited with honouring it for many centuries, keeping its original authority and usage intact, have been largely omitted from the discussion. This article, therefore, asks what traces the influence of 1 Enoch has left in Ethiopia and in what its legacy consists. In its attempt to respond to these questions, the article focuses particularly on the literary influences the book has on Ethiopian literature. Though the influence and legacy of the book is not limited to the literary realm, the article limits itself to it alone. Subsequent discussions may go beyond this to consider ways.

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Nicolas, Andrea. "To Whom to Pray?" Numen 69, no. 2-3 (April 1, 2022): 287–325. http://dx.doi.org/10.1163/15685276-12341656.

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Abstract The article discusses Booranticha, a sacrificial ritual among Oromo and some Amhara for the well-being of the family, its herds, and possessions, which is performed once a year by husband and wife in many farming households of central Ethiopia. During the ritual, food offerings are made and a higher spiritual being, also called Booranticha, is addressed in prayer. Contestation through monotheism, particularly by the Ethiopian Orthodox Church, however, has led to some major linguistic and performative shifts concerning which divinity is being addressed in the offering, and how the ritual is performed. The article suggests that competition in religiously pluralist settings may constitute a major initializing and catalyzing factor for new exegetical propositions about the nature of the divine. Such conceptualization of contestation as a “trigger” for change invites a closer look at the relationship between religiously pluralist settings, the shaping of moral discourses and the evolvement of new hermeneutic interpretations in sacrificial performances.

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Quirin, James. "Oral Traditions as Historical Sources in Ethiopia: The Case of the Beta Israel (Falasha)." History in Africa 20 (1993): 297–312. http://dx.doi.org/10.2307/3171976.

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It is axiomatic that historians should use all available sources. African historiography has been on the cutting edge of methodological innovation for the last three decades, utilizing written sources, oral traditions, archeology, linguistics, ethnography, musicology, botany, and other techniques to bring respect and maturity to the field.But the use of such a diverse methodology has brought controversy as well, particularly regarding oral traditions. Substantial criticisms have been raised concerning the problems of chronology and limited time depth, variations in different versions of the same events, and the problem of feedback between oral and written sources. A “structuralist” critique deriving from Claude Levi-Strauss's study of Amerindian mythology has provided a useful corrective to an overly-literal acceptance of oral traditions, but often went too far in throwing out the historical baby with the mythological bathwater, leading some historians to reject totally the use of oral data. A more balanced view has shown that a modified structural approach can be a useful tool in historical analysis. In Ethiopian historiography some preliminary speculations were made along structuralist lines,5 although in another sense such an approach was always implicit since the analysis of Ethiopie written hagiographies and royal chronicles required an awareness of the mythological or folk elements they contain.Two more difficult problems to overcome have been the Ethiopie written documents' centrist and elitist focus on the royal monarchy and Orthodox church. The old Western view that “history” required the existence of written documents and a state led to the paradigm of Ethiopia as an “outpost of Semitic civilization” and its historical and historiographical separation from the rest of Africa. The comparatively plentiful corpus of written documentation for Ethiopian history allowed such an approach, and the thousands of manuscripts made available to scholars on microfilm in the last fifteen years have demonstrated the wealth still to be found in written sources. However, such sources, although a starting point for research on Ethiopian history, no longer seem adequate in themselves because they focus primarily on political-military and religious events concerning the monarchy and church.

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Tepedelen, Kenan. "A Forgotten Diplomatic Front of World War I: Ethiopia." Belleten 71, no. 261 (August 1, 2007): 757–68. http://dx.doi.org/10.37879/belleten.2007.757.

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The First World War that caused the collapse of four Empires: the German Empire, the Austro-Hungarian Empire, the Russian Empire and the Ottoman Empire, is being remembered today as a pitiless conflict that caused the death of 8.700.000 soldiers and civilians and the rendering destitute of at least quite as many. Those who study the WWI tend to focus their attention upon the large battles that took place during the 1914-18 period but few realise the enormous struggle for influence over Ethiopia - the then only independent country, other than Liberia, on the African Continent - that took place between the Entente and the Central Powers and the intensity of diplomatic efforts made to draw Ethiopia into one camp or the other. The appointment of Ahmed Mazhar Bey, a previous director of the Translation Department at the Bâb-ı Ali (Sublime Porte) as Consul General of the Ottoman Empire in the eastern Ethiopian city of Harar and the subsequent transfer of the Consulate General to the Ethiopian capital Addis Ababa in 1914, led to important developments in the history of Ethiopia. Mazhar Bey who would demonstrate soon his skills of visionary in his position, was quick to realise the strategic advantages that would accrue from the alignment of Ethiopia to the ranks of the Central Empires. The Turkish Consul General's efforts towards this end were met favourably by Lidj Iyassou, the young de facto Emperor of Ethiopia, who, besides his sympathy for Islam, had developed a personal friendship with Mazhar Bey. The possible entry of Ethiopia to the war on the side of the Central Powers caused the Ambassadors of the Entente Powers (Great Britain, France and Italy) in Addis Ababa to take action and on September 10th 1916, the British, French and Italian Ministers made a joint "demarche" vis-avis the Ethiopian Government. The fruits of the Entente Powers' undertaking were soon to be harvested. The Archbishop of the Ethiopian Orthodox Church Abouna Matheos would, on the 27th September 1916, declare Prince Lidj Iyassou both deposed and excommunicated. Thus, the Addis Ababa "Coup d'Etat" of 27th September 1916, was going to change the course of the history of modern Ethiopia.

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Iitti, Vesa. "The Fourth Way in Finland." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 78–87. http://dx.doi.org/10.30674/scripta.67328.

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This article focuses on the general history of the Fourth Way in Finland. The Fourth Way, or simply ‘the Work’, began as a Greco-Armenian man named Georges Ivanovich Gurdjieff (1866?–1949) gathered groups of pupils in St Petersburg and Moscow in 1912. To these groups, Gurdjieff started to teach what he had learned and synthesized between ca 1896 and 1912 during his travels on spiritual search of Egypt, Crete, Sumeria, Assyria, the Holy Land, Mecca, Ethiopia, Sudan, India, Afghanistan, the northern valleys of Siberia, and Tibet. Neither Gurdjieff nor any of his disciples called themselves a church, a sect, or anything alike, but referred to themselves simply as ‘the Work’, or as ‘the Fourth Way’. The name ‘the Fourth Way’ originates in a Gurdjieffian view that there are essentially three traditional ways of spiritual work: those of a monk, a fakir, and a yogi. These ways do not literally refer to the activities of a monk, a fakir, and a yogi, but to similar types of spiritual work emphasizing exercise of emotion, body, or mind. Gurdjieff’s teaching is a blend of various influences that include Sufism, orthodox Christianity, Buddhism, Kabbalah, and general elements of various occult teachings of both the East and the West. Gurdjieff’s teaching is a blend of various influences that include Sufism, orthodox Christianity, Buddhism, Kabbalah, and general elements of various occult teachings of both the East and the West. It is a unique combination of cosmology, psychology, theory of evolution, and overall theory and practise aiming to help individuals in their efforts towards what is called ‘self-remembering’.

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Teka, Kersemi Fekadu. "Socio-Economic Impact of Local Alcohol Consumption by Consumers in Haramaya Town, East Hararghe, Ethiophia." Humaniora 10, no. 1 (March 29, 2019): 63. http://dx.doi.org/10.21512/humaniora.v10i1.5191.

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The main aim of this research was to assess the socio-economic impact of local alcohol consumption among adult in Haramaya town, East Hararghe, Ethiopia. A community-based cross-sectional study was conducted from April to June 2018 using mixed methods of data collection. A total of 120 samples were included in the research. The most consuming local alcohols were Tell, Katikala, and Tej respectively in the research area. The research found the current prevalence of consuming local alcohol practices was among male sex, productive age groups, followers orthodox church, married respondents, illiterate respondents, and the respondents with low daily income (daily laborers). Besides that, it finds out that consuming local alcohol are leading to different socio-economic problems, such as social problems (discrimination, failure to role play, and low social interaction), economic problems (poverty and lack of saving resources), health problems (headache, vomiting, and loss of appetite), and problems of domestic violence (divorce and lack of proper socialization of their children). Thegovernment with stakeholders should develop a policy to control the production and disruption of local alcohol, as well as develop coping mechanisms for the consumers, producers, and sellers.

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Reynolds, Travis William, Krystyna Anne Stave, Tizezew Shimekach Sisay, and Alemayehu Wassie Eshete. "Changes in community perspectives on the roles and rules of church forests in northern Ethiopia: evidence from a panel survey of four Ethiopian Orthodox communities." International Journal of the Commons 11, no. 1 (April 7, 2017): 355. http://dx.doi.org/10.18352/ijc.707.

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Shelemay, Kay Kaufman, Peter Jeffery, and Ingrid Monson. "Oral and written transmission in Ethiopian Christian chant." Early Music History 12 (January 1993): 55–117. http://dx.doi.org/10.1017/s0261127900000140.

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Of all the musical traditions in the world among which fruitful comparisons with medieval European chant might be made, the chant tradition of the Ethiopian Orthodox Church promises to be especially informative. In Ethiopia one can actually witness many of the same processes of oral and written transmission as were or may have been active in medieval Europe. Music and literacy are taught in a single curriculum in ecclesiastical schools. Future singers begin to acquire the repertory by memorising chants that serve both as models for whole melodies and as the sources of the melodic phrases linked to individual notational signs. At a later stage of training each one copies out a complete notated manuscript on parchment using medieval scribal techniques. But these manuscripts are used primarily for study purposes; during liturgical celebrations the chants are performed from memory without books, as seems originally to have been the case also with Gregorian and Byzantine chant. Finally, singers learn to improvise sung liturgical poetry according to a structured system of rules. If one desired to imitate the example of Parry and Lord, who investigated the modern South Slavic epic for possible clues to Homeric poetry, it would be difficult to find a modern culture more similar to the one that spawned Gregorian chant.

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Eshete, Tibebe. "Persecution and Social Resilience: The Case of the Ethiopian Pentecostals." Mission Studies 34, no. 3 (October 9, 2017): 309–26. http://dx.doi.org/10.1163/15733831-12341521.

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Abstract Persecution has long constituted part of the spiritual repertoire of evangelical Christians in Ethiopia. Ever since its introduction by Western missionaries, the new Christian faith has provided an alternative model to the one that pre-existed it in the form of the Ethiopian Orthodox Church (eoc). The new dimension of Christianity that is anchored in the doctrine of personal salvation and sanctification provided a somewhat different template of what it means to be a Christian by choice rather than belonging to a preset culture. This was antithetical to the conventional mode of culturally and historically situated Christianity, which strongly lays emphasis on adherence to certain prescribed rituals like fasting, the observances of saintly days, and devotions to saints. Its introduction by foreigners is often contrasted with an indigenous faith tradition which is considered to have a long history dating back to the apostolic times. The tendency of evangelical Christians to disassociate themselves from the local culture, as emblematic of holiness and separation from the world, viewed from the other optic, lent it the label mete, literally “imported” or “of foreign extraction”. The state support the established church had garnered for a long time, plus its massive influences, also accorded the eoc a privileged position to exercise a dominant role in the social, political, and cultural life of the country. This article explores the theme of persecution of Evangelical Christians in light of the above framework. It crucially examines the persecution of Pentecostals prior to the Ethiopian Revolution of 1974 and afterwards. Two reasons justify my choice. First, it lends the article a clear focus and secondly, Pentecostalism has been one of the potent vehicles for the expansion of evangelical Christianity in Ethiopia. I argue that the pre-revolutionary persecution stems from the fact that the Pentecostals presented some kind of spiritual shock waves to the familiar terrains of Christianity and that the main reason for their persecutions during the revolution was the fact that they countered hegemonic narratives that presented themselves in the form of Marxism, which became the doctrine of the state under the banner of “scientific socialism.”

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Kaplan, Steven. "The Orthodox Church of Ethiopia. A history. By John Binns. Pp. xxii + 297 incl. 42 figs, 3 maps and 2 tables. London–New York: I.B.Tauris, 2017. £62. 978 1 7453 695 4." Journal of Ecclesiastical History 69, no. 3 (July 2018): 607–9. http://dx.doi.org/10.1017/s0022046918000088.

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Bahta, G. T. "FOLKLORE: AN INSTRUMENT OF CONFLICT PREVENTION, TRANSFORMATION AND RESOLUTION IN THE ETHIOPIAN CONTEXT." Southern African Journal for Folklore Studies 24, no. 2 (September 26, 2016): 170–85. http://dx.doi.org/10.25159/1016-8427/1615.

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The article assesses the role of folklore in the form of verbal, ritual and material objects as a means of customary dispute prevention, transformation and resolution in selected ethnic groups in Ethiopia. Samples of oral narratives in the form of proverbs, myths and legends from the Amhara, Tigray, Oromo and Issa linguistic groups are found to have cohesive functions that reiterate harmony among the respective communities and individuals prior to conflicts; conciliatory and mediatory functions during inter-ethnic and intra-ethnic or personal conflicts; and lastly, compensatory functions after conflicts. The familiarity of the content in the narratives and the beauty of the language of the mediators, usually the elders, transform the state of enmity into the state of tolerance and recompense. The pre-reconciliation, reconciliation and post-reconciliation rituals usually accompanied by animal sacrifice, as well as the venues of the rituals (usually river banks and under trees), create a local colour that foreground a feeling of exoneration, absolution, communalism as well as commitment to discontinue blood feuds. The material objects mostly used during the reconciliation rituals, such as Tabots, crosses and other relics of the Orthodox Church, Kalacha, boku, Chachu, Siniqee and Hanfala of the Oromo have a frightening effect on the people who want to redress damages by force. The widest usage of folkloric elements for conflict prevention, resolution and transformation is found to have a consoling and therapeutic effect on the material and psychological dimensions of conflict. On the other hand, it is suggested that concerned bodies should preserve and make use of such rich folkloric heritage that conform with the constitution of the country and international human right conventions.

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Journal articles on the topic 'Ethiopia Orthodox Tewahedo Church'

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