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Journal articles on the topic 'Ethiopian Church'
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1
Miller, David B. "Law and Grace: The Seamless Faith of Ethiopian Orthodoxy." Russian History 44, no. 4 (December 23, 2017): 505–14. http://dx.doi.org/10.1163/18763316-04404008.
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The Ethiopian Church, established in 330, is the second earliest “national” church created on the model of Emperor Constantine’s conversion of the Roman Empire. Today Christianity comes in numerous variants. But Ethiopia’s church alone privileges Mosaic tradition as the bedrock of its theology. The rational for this is “The Glory of Kings,” a book inspired by 1Kings10: 1–13. It tells how a Queen of Sheba (Ethiopia) visited King Solomon in Jerusalem, and that their son brought the Ark of the Covenant to her capital. The Ethiopian Church identifies this site as the Church of Mary of Zion in Aksum. To this day it maintains that the Ark (in Ethiopian, the tabot) remains there in an adjacent chapel. Most important of its Mosaic traditions is that a church is not a church without a copy of the tabot on its altar. But historical explanations of when and how these traditions, and even the “Book of Kings,” came into being are beset by controversy owing to the dearth of contemporary sources.
2
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.
3
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.
4
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.
5
Ademe, Solomon Molla. "Uncovering the Role of the Ethiopian Orthodox Tewahido Church in the War between the Tigrian Forces and the Federal Government." Journal of Africana Religions 11, no. 2 (July 2023): 228–50. http://dx.doi.org/10.5325/jafrireli.11.2.0228.
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Abstract The Ethiopian Orthodox Tewahido Church (EOTC) has a long and glorious history in the Ethiopian polity. It was an institution deeply engaged in Ethiopian politics and has long served as a unifying political force. For example, when foreign enemies invaded Ethiopia, the EOTC was tasked with uniting Ethiopians to fight against aggressors. However, in times of internal political crisis, particularly in contemporary Ethiopia, the EOTC’s role is relatively insignificant. Previous studies have not focused on this issue. Through a qualitative research approach, this study takes the post-2020 conflict between Tigrian forces and the federal government as a litmus test for showing the EOTC’s insignificant role in cases of internal political crisis. It shows that, as an institution, the EOTC played an insignificant role in reconciling, condemning, or trying to manage the conflict. Indeed, two challenges prevented the EOTC from doing what it was supposed to do in this conflict: ethnic politics and the EOTC’s top authorities’ submissiveness to the ruling regimes. This article recommends further studies aimed at assessing the invisible role of the EOTC in the Ethiopian polity and its counter-relationships. Conducting additional studies is significant for policymakers in general and the EOTC in particular.
6
Strebel, Barbara. "Leben auf dem Missionsfeld Chrischona-Pilgermissionare in Äthiopien (1856–1868)." Aethiopica 4 (June 30, 2013): 121–57. http://dx.doi.org/10.15460/aethiopica.4.1.493.
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The Crischona-missionaries encountered considerable difficulties in Ethiopia: slow communication with Europe, financial problems, complex processes of adaptation to or differentiation from Ethiopian culture and the missionary efforts within the Ethiopian Church. Ultimately, their enterprise was doomed to failure.
7
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)
8
Gusarova, Ekaterina V. "The Fixed Easter Cycle in the Ethiopian Church." Scrinium 14, no. 1 (September 20, 2018): 463–66. http://dx.doi.org/10.1163/18177565-00141p30.
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Abstract This article deals with the fixed Christian Easter and the feasts, which depend on it. Both moveable and fixed feasts are recorded in Christian calendars and synaxaria. Following the decisions of the First Oecumenical Council of Nicaea (AD 325) the Ethiopians celebrated mostly the moveable Easter and its cycle. At the same time in the Ethiopian Royal Chronicles is also recorded that the Ethiopian Kings and their armies celebrated the fixed Easter and its festivals, especially the Good Friday.
9
Gusarova, Ekaterina V. "Joasaph II in an Unpublished List of the Metropolitans of the Ethiopian Church." Scrinium 12, no. 1 (November 17, 2016): 25–34. http://dx.doi.org/10.1163/18177565-00121p05.
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This article introduces new information regarding the Metropolitan Joasaph II (III) (the years of his tenure were 1770–1803). Josaph II (III), the Coptic clergyman, was the head of the Ethiopian Church for 33 years. His service coincided with the initial stage of one of the most complicated period in the history of the Ethiopian Church. This period was marked by the almost complete collapse of the Christian kingdom on the Horn of Africa. The main source comprising these data is the hitherto unknown list of the Metropolitans of Ethiopia, which contains the unique data about Joasaph II. It was discovered in an unpublished manuscript of the monastery Däbrä Damo in the province of Tǝgray in northern Ethiopia and analyzed by the present author. The result of this analysis is obvious: a modern reader receives a trustworthy portrait of this ambitious person who, in spite of his efforts was not able to terminate the long-standing schism in the Ethiopian Church. His efforts, however, left fond memories of himself among his flock.
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Labat, Sean J. "By the Waters of Babylon: Ethiopian Orthodox Enculturation in a Rastafari Context, 1965–1980." Journal of Orthodox Christian Studies 6, no. 1 (2023): 57–78. http://dx.doi.org/10.1353/joc.2023.a923036.
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ABSTRACT: Postcolonial Jamaica provided a surprising new avenue for mission for the Ethiopian Orthodox Church. A new religion, Rastafari, refocused its practitioners not only away from England but also sought to chart a cultural course independent of Cold War competitors. Many Rastafari sought connection with the 'Zion' they identified with Ethiopia. As Caribbean Rastafari interacted with the Ethiopian Church, Rastafari were challenged by finding an Ethiopian Church that did not accord with their expectations. The Ethiopian Church, especially through Archbishop Yesehaq (Mandefro) struggled to navigate a foreign context with little institutional or financial support. Yesehaq's interactions with Rastafari (and most curiously with his spiritual son, Reggae artist Bob Marley) demonstrates the complexities of mission in a specific context. The Orthodox-Rastafari interaction challenged the limits of what Orthodoxy could assimilate. It also challenged Orthodoxy's new Caribbean members who could not simply cast away the tight web of relationships and culture in which they lived. Thus, demonstrating that mission rarely implicates doctrine and institutional forms alone, but also involves a web of social and cultural contacts. Navigating this web often benefits from the presence of empathetic and energetic pastors such as Archbishop Yesehaq and suffers in their absence.
11
Hryćko, Katarzyna. "An Outline of the National Archives and Library of Ethiopia." Aethiopica 10 (June 18, 2012): 92–105. http://dx.doi.org/10.15460/aethiopica.10.1.195.
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Ethiopia is a country of a centuries-old tradition and history of writing. It possessed its own unique system for gathering materials of historical importance and a pecular library system. Throughout the years manuscripts were kept under the custody of Ethiopian Church monks. In the 20th century Ethiopia’s succesive rulers attached great importance to the building of a European style central repository of all written materials. They established and gradually developed the National Archives and Library of Ethiopia (NALE). The paper outlines the history of NALE from its beginnings up to now.
12
Atsbeha, Negga Tesfaye, and Nadezhda Yaroslavovna Shkandriy. "The cross as a symbol cultural identity of Ethiopia." Vestnik of Saint Petersburg State University of Culture, no. 3 (52) (2022): 12–17. http://dx.doi.org/10.30725/2619-0303-2022-3-12-17.
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The article deals with the semantics and symbolism of the cross in the culture of Ethiopia. It is shown that the special forms and various functions of the cross are associated with the canonical ideas of the ancient Eastern Ethiopian church and its influence on the social and private life of the Ethiopian society. The typology of the main forms of the cross is traced, the development of ornamental decoration in the context of religious and everyday life, including in the bodily practices of tattooing, in the decoration of traditional textiles. The cross is interpreted as a sign of cultural and regional identity. Commission of church crosses is seen as a manifestation of personal piety. The most significant are religious ceremonial crosses associated with worship, as well as hand crosses for personal blessing, which are common not only in the church, but also in family life. Thus, the cross is one of the most important signs of ethnic selfidentification in modern Ethiopian culture.
13
Jacob Ponodath, Jossi. "The Dynamics between the Orthodox Tewahedo Church and Polity in Modern Ethiopia and Its Role in Establishing Peace in the Country." Studies in World Christianity 30, no. 2 (July 2024): 149–66. http://dx.doi.org/10.3366/swc.2024.0467.
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The interaction between the Orthodox Church and the state in Ethiopia has undergone various phases throughout the country's history. Emperor Haile Selassie, who came to power in 1930, sought to modernise Ethiopia by adopting Western educational and administrative systems. This included restructuring the Church administration to establish a centralised hierarchy for easier control. The military regime that seized power in 1974, inspired by Marxist and Leninist ideologies, showed strong hostility towards religion. When this regime took over the Patriarchate in Addis Ababa, Church administration shifted back to influential monasteries in rural Ethiopia, leading to a period of reduced activity, often termed hibernation. Communist propaganda which aimed at secularising the urban youth population gained some traction until the regime's overthrow in 1991 following the collapse of the USSR. The quasi-democratic regime of the Ethiopian People's Revolutionary Democratic Front, which took power in 1991–92, liberated all religious communities from political suppression. They introduced an ethnic federalism system, dividing the country into states based on ethnicity. However, this regime later faced accusations of favouring a single ethnic group, leading to the rise of the current oligarchical government in 2017. Consequently, the Orthodox Church saw a decline in its political influence. This paper examines these historical and political developments in relation to Church history to understand the Ethiopian Orthodox Church's role in past, present and future peace restoration efforts, particularly following recent conflicts in northern Ethiopia.
14
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.
15
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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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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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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Muehlbauer, Mikael. "From Stone to Dust: The Life of the Kufic-Inscribed Frieze of Wuqro Cherqos in Tigray, Ethiopia." Muqarnas Online 38, no. 1 (December 6, 2021): 1–34. http://dx.doi.org/10.1163/22118993-00381p02.
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Abstract Until 2010 (when it was broken by a tourist), a curious Kufic-inscribed sandstone block greeted those who entered the narthex of the eleventh-century church of Wuqro Cherqos in East Tigray, Ethiopia. My paper identifies the origin of this misunderstood fragment and presents it in the longue durée, from its architectural placement as part of an inscribed arch in the great mosque of a Fatimid trading colony to its medieval spoliation and use as a chancel arch in the church of Wuqro Cherqos, after northern Ethiopia emerged as a centralized power under the Zagwe dynasty. As the chancel in Wuqro Cherqos, the stone took on new meaning as a luxurious liturgical threshold, complementing the Egyptian and Indian silks that hung alongside it. After the arch came apart in the late 1990s, I show how modern Ethiopian scholars promoted the remaining Arabic-inscribed fragment as an ancient Ethiopian inscription. The life story of this stone fragment reveals a larger picture of Islam’s changing reception in Ethiopia from the Middle Ages to the twenty-first century.
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Fritsch, Emmanuel, and Michael Gervers. "Pastophoria and Altars: Interaction in Ethiopian Liturgy and Church Architecture." Aethiopica 10 (June 22, 2012): 7–51. http://dx.doi.org/10.15460/aethiopica.10.1.235.
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FOR THE PHOTOGRAPHS BELONGING TO THE ARTICLE SEE SUPPLEMENTARY FILES > There are three parts to the interior space of ancient Ethiopian churches: a sanctuary (Mäqdäs) which is expanded into the “Holy Place” (Qǝddǝst) and the place of the assembly (Qǝne maḥlet). Four rooms stand at the corners of a cross-in-square interior: two service rooms on either side of a narthex-like entrance-room, westwards and, more important for the present discussion, two eastern service rooms which flank the sanctuary. These are called the pastophoria. After early input from Syria-Palestine, the Ethiopian basilicas took on an Aksumite character. Their development continued in a loose relationship with changes on the Egyptian scene, notably with a double phenomenon: the evolution of the rite and place of preparation of the bread and wine for Mass (the prothesis), and the demand for more altars at a time when churches could not be multiplied in Egypt. A study of architectural changes in the churches, alongside a comparison of liturgical practices and clues found in iconography and Coptic and Syriac literature, can bear witness to how the liturgy of the Ethiopian Church developed. Such investigation is all the more important because the absence of written documentation until the 13th century has left the church buildings as almost the only evidence available for study. The present study concentrates on the evolution and eventual disappearance of the pastophoria. The nature and location of the altars provides further evidence for dating. It should be noted that Ethiopia does not entirely abide by the Coptic models, essentially because what provoked change in Egypt did not exist in Ethiopia. Many questions still remain to be answered, including: When and where did the large monolithic altar of the permanent Coptic altar type first appear? Why are the West-Syriac and Ethiopian Churches today the only ones to celebrate Mass in a synchronized manner? We hope to address these and other questions at a later date.
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Sommerschuh, Julian. "Answering the Protestant Challenge: Orthodox Christianity as Counterreformation in Southern Ethiopia." Northeast African Studies 22, no. 2 (2022): 69–89. http://dx.doi.org/10.14321/nortafristud.22.2.0069.
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Abstract What makes Ethiopian Orthodox Christianity attractive to southern Ethiopians? Aari in the South Ethiopia Regional State formerly rejected Orthodoxy as the religion of their northern Ethiopian conquerors. Attempts made under the empire to convert Aari remained without lasting success. In recent years, however, Orthodoxy has gained followers among conservative Aari. I explain Orthodoxy's attractiveness in the light of the rapid post-1991 growth of Protestantism and the corresponding decline of the indigenous Aari religion. Contrary to the derelict institutions of the indigenous religion, the Orthodox Church is felt to have spiritual authority and to afford a viable ritual community. And while conservative Aari reject Protestantism as excessively egalitarian, individualist, and puritan, Orthodoxy resonates with them for placing value on hierarchy, mediation, and feasting. For conservative Aari, Orthodoxy thus offers an answer to the Protestant challenge. Becoming Orthodox allows conservatives to defend and rearticulate moral and spiritual values which have long guided them, while also accessing the prestige of a religion Aari associate with northern elites. This shows that understanding the attractiveness of Orthodoxy in contemporary southern Ethiopia requires appreciating the imperial history of south–north relations and the post-1991 history of religious liberalization.
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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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Dege-Müller, Sophia. "Between Heretics and Jews: Inventing Jewish Identities in Ethiopia." Entangled Religions 6 (April 17, 2018): 247–308. http://dx.doi.org/10.46586/er.v6.2018.247-308.
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The Beta Israel, the Ethiopian Jews, have suffered from a negative or complete misrepresentation in the written and oral sources of pre-modern Ethiopia. The term “Jew” was deliberately chosen to stigmatize heretic groups, or any other group deviating from the normative church doctrine. Often no difference was made between Jewish groups or heretic Christians; they were marginalized and persecuted in the harshest way. The article illustrates how Jews are featured in the Ethiopian sources, the apparent patterns in this usage, and the polemic language chosen to describe these people.
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Liyew, Dereje Melese. "Politics of Secularism in Ethiopia: Repression or Co-option towards the Ethiopian Orthodox Tewahido Church?" European Scientific Journal, ESJ 20, no. 11 (April 30, 2024): 33. http://dx.doi.org/10.19044/esj.2024.v20n11p33.
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Secularism in Ethiopia has not been practiced as stipulated in the 1995 Constitution of the Federal Democratic Republic of Ethiopia (FDRE): separation of state and religion. Instead, consecutive regimes, since the introduction of secularism, have employed a tactic of co-option and repression towards the Ethiopian Orthodox Tewahido Church (EOTC) to meet their political objectives. This research article addresses the nature and manifestation of government intervention in the EOTC through either co-option and/or repression, with a special emphasis on the post-2018 regime. The study argues de-facto secularism in Ethiopia is far from the essence of separation of state and religion; it is a new version of religion industriously implemented by governments to upgrade the Orthodox Church in a way that fits with the political system. The secular regimes co-opted and repressed the church conditionally at any cost to the institution through a Machiavellian approach. The study also finds that the prosperity-led regime was actively involved in the internal affairs of the church in the early days through co-option in the name of reconciliation with the exile synod. In the later days, via repression, massive killings of orthodox followers, burning of churches, and restrictions on the church's annual ceremony, as in the case of Epiphany and Meskel (Demera), the regime oppressed the church.
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Gusarova, Ekaterina V. "Little Known Aspects of Veneration of the Old Testament Sabbath in Medieval Ethiopia." Scrinium 13, no. 1 (November 28, 2017): 154–58. http://dx.doi.org/10.1163/18177565-00131p13.
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The Church of Ethiopia did observe both the Old Testament or the Jewish Sabbath and its Christian counterpart. This practice became one of the distinctive features of the Ethiopian Christianity. In various periods of its history the problem of veneration of the Jewish Sabbath provoked a lasting controversy among the country’s clergy. It was under the reign of the King Zär’a Ya‘ǝqob (1434-1468) that the observance of both Sabbaths became the officially accepted by the Ethiopian Church and the State. However, some evidences of this custom can be traced for many centuries before. Following the Confession of faith of the King Claudius (1540-1559), the priority was given to the celebration of Sunday. The author of the article was fortunate to discover several cases of the preferential veneration of Sunday during a military campaign of 1781, described in the chronicle of the King Täklä Giyorgis I.
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Kuvatova, Valeria. "Eastern and Western Influence in Wall Paintings of Abuna Yemata Guh Church (Ethiopia)." Oriental Courier, no. 3 (2023): 262. http://dx.doi.org/10.18254/s268684310028342-4.
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The rock-hewn church Abuna Yemata Guh, situated in the Gheralta Mountains of the Ethiopian Tigray region, houses one of the best preserved and least studied wall paintings of medieval Ethiopia. The pictorial program is dated to the second half of 15th century, by stylistic and iconographic characteristics. In fact, no well-proved date has been suggested so far. This research seeks to bridge the existing scholarly gap by conducting a comprehensive analysis of the iconographic and stylistic attributes of the paintings. It also considers the historical backdrop of the church, identifying key conduits of cultural influence. Furthermore, the study incorporates a scientific examination of the pigments employed in the paintings of Abuna Yemata Guh, comparing them with those found in other Ethiopian churches. The artistic motifs found within the paintings of Abuna Yemata Guh indicate an amalgamation of influences, notably drawing from Osman and Goan Christian art traditions. Additionally, traces of the iconographic style seen in the Roman icon Salus populi romani are evident, with a copy of this icon only arriving in Ethiopia after the 1570s. Consequently, the most plausible timeframe for the execution of the wall paintings falls within the latter part of the 16th c.
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Muehlbauer, Mikael. "Ethiopian Church Art: Painters, Patrons, Purveyors." Northeast African Studies 22, no. 2 (2022): 179–84. http://dx.doi.org/10.14321/nortafristud.22.2.00179.
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Sinshaw, Girmaw Ashebir. "The analysis of Ethiopian traditional music instrument through indigenous knowledge (kirar, masinko, begena, kebero and washint/flute)." International Journal of Scientific Research and Management 8, no. 01 (January 2, 2020): 591–96. http://dx.doi.org/10.18535/ijsrm/v8i01.sh02.
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Abstract: This article aims to explore and analytics about Ethiopian traditional music instrument through indigenous knowledge (kirar, masinko, Begena, kebero and washint/flute). The researcher would have observation and referring the difference documentations. Kirar, and masinko are mostly have purposeful for local music including washint, the others which is Kebero, Begena have use full in the majority time for church purpose. Ethiopia has extended culture, art and indigenous knowledge related to original own music. Their studies have qualitative research design that has descriptive methodology to more exploring the traditional music’s free statement descriptions. Its researcher mainly has providing the descriptive information about the Ethiopian traditional music instrument as analytical finding out.
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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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Fargher, Brian. "Book Review: The Ethiopian Tewahedo Church: An Integrally African Church." Missiology: An International Review 19, no. 1 (January 1991): 96–97. http://dx.doi.org/10.1177/009182969101900126.
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Kribus, Bar. "A Re-Examination of the Sources of Inspiration of Ethiopian Concentric Prayer Houses: Tracing an Architectural Concept from the Roman and Byzantine East to Islamic and Crusader Jerusalem to Solomonic Ethiopia." Religions 15, no. 6 (May 27, 2024): 657. http://dx.doi.org/10.3390/rel15060657.
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During the first millennium of Christian presence in Ethiopia (from the fourth century), church architecture was first in accordance with, and later partially based on, the basilica plan. Circa the early sixteenth century, a new and unique church plan appeared, circular, concentric, and with a square sanctuary, and became the dominant church plan in the northwestern Ethiopian Highlands. This church plan has been referred to in scholarship as an innovation, and its sources of inspiration have not yet been definitively established. In this article, I will argue that this plan is a culmination of a process with roots in the Late Antique and Medieval Holy Land, by which the concentric prayer house plan came to be associated with the Jerusalem Temple. This process transcended religious boundaries and is expressed in the religious architecture of three monotheistic religious traditions.
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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 book’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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Ermias, Hiruie. "The Place of St. Mary in the Orthodox Christianity of Ethiopia." European Journal of Humanities and Social Sciences 3, no. 2 (April 3, 2023): 69–78. http://dx.doi.org/10.24018/ejsocial.2023.3.2.424.
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Ethiopia is one of the countries where Christianity was introduced before the schism of the one Christian Church. Its ancient civilisation was closely associated with Christianity, which strongly shaped the socio-cultural views and habits of its people. Until the mid-20th century, the only legitimate sect of Christianity and state religion was Orthodox Christianity, represented by the Ethiopian Orthodox Tewahǝdo Church. The church shares the same doctrine, canon, and tradition as the Oriental Orthodox churches. It is also committed to the veneration of the Holy Mary. Its members are also characterised by their devotion, love, and reverence for her. This paper is concerned with the place given to St. Mary by the Church and the Orthodox Christian community. The public views, beliefs and customs that reflect the devotion of the people to Marian veneration, as well as the ecclesiastical rites and celebrations that illustrate the attention the Church pays to her in honour are elaborated in detail in the paper under various topics.
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Binns, John. "How Churches Can Become Trapped by Violence and Hatred: The Example of Italy in Ethiopia." Studies in World Christianity 30, no. 2 (July 2024): 185–93. http://dx.doi.org/10.3366/swc.2024.0469.
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During the Italian occupation of Ethiopia between 1935 and 1941 there was an outbreak of brutal and violent attacks on the Ethiopian church. These attacks were supported by many in the Italian church and were described as a Crusade, with no condemnation of them from the papacy. The two churches come from very different geographical locations and cultural backgrounds, and this has led to periods of warm relations, but also to examples of aggressive evangelism and hostility. The situation at the start of the Second World War aggravated aggressive tendencies. They are a warning to the churches of how easy it is to slip into violence and hatred.
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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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Ferran, Hugo. "The Ethiopian and Eritrean Evangelical Diaspora of Montreal." African Diaspora 8, no. 1 (2015): 76–97. http://dx.doi.org/10.1163/18725465-00801004.
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The Ammanuel Montreal Evangelical Church (AMEC) is composed of over 150 members of Ethiopian and Eritrean origin. Through the examination of their musical practices, this article analyzes how music is involved in the construction and expression of religious identities in the context of migration. It appears that in borrowing worship music widespread in Ethiopia and in its diaspora, the faithful highlight the “Ethiopianness” of the group, at the expense of the minority Eritrean identity. The author then reveals that each musical parameter conveys different identity facets. If the universality of the Gospel message is expressed through dance and lyrics, the repertoire and its instrumentarium convey the “Ethiopianness” of the congregation, while the rhythms refer to a multi-ethnic Ethiopian imaginary. As for the local identity (Montreal) of the congregation, it is represented by the combination of several hymns borrowed from the stars of Ethiopian Gospel music. Finally, the paper highlights some musical ambivalences of the faithful who, in the context of migration, feel torn between several cultures.
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Feyissa, Dereje, and Meron Zeleke. "The Ethiopian Orthodox Tewahido Church in the Context of State Reformation." Northeast African Studies 22, no. 2 (2022): 91–141. http://dx.doi.org/10.14321/nortafristud.22.2.0091.
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Abstract There was a historical and political intimacy between the Ethiopian Tewahido Orthodox Church (EOTC) and the Ethiopian state until their relationship was profoundly modified after the 1974 Revolution and the secular rupture connected to that. This was followed by political reforms by successive governments, which have had a leveling effect on the religious field. The country's religious minorities—Muslims and Protestants—have been engaged in recognition politics progressively attaining rights on par with the EOTC. This rebalancing is perceived to have come at the expense of the EOTC—from the decoupling of the Ethiopian nation from Orthodoxy, a continuous decline in the number of members of the Church, to a feeling of being persecuted and the siege mentality connected to that. While responding to these external challenges, the EOTC has also experienced internal rifts that pose existential threats not only to maintain its historically constituted hegemony but also continue to exist as a united church. This contribution critically appraises the political journey of the EOTC in the long longue durée and with a relational lens, i.e., from its trajectory from being at the center of the Ethiopian state and an established religion, to the various external and internal challenges the Church has faced in the context of the process of state reformation and how it has sought to regain and maintain its hegemony, or at least negotiate its decline through the deployment of various strategies.
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Binns, John. "Theological Education in the Ethiopian Orthodox Church." Journal of Adult Theological Education 2, no. 2 (March 17, 2005): 103–13. http://dx.doi.org/10.1558/jate.2005.2.2.103.
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Hummel, Susanne. "The Disputed Life of the Saintly Ethiopian Kings ʾAbrǝhā and ʾAṣbǝḥa." Scrinium 12, no. 1 (November 17, 2016): 35–72. http://dx.doi.org/10.1163/18177565-00121p06.
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The discovery of an Amharic document written by a church scholar from the monastery of Dimā Giyorgis in Eastern Goǧǧām (Ethiopia) throws fresh light on the circumstances and disputes behind the composition of the Life of the Ethiopian twin brother kings ʾAbrǝhā and ʾAṣbǝḥa, as well as on the Dǝrsāna ʿUrāʾel (‘Homily of Uriel’). The legendary characters of the Life and the events it narrates, along with its manuscript tradition, are analysed in detail. The Amharic ‘Dimā Document’ together with a royal letter concerning the Dǝrsāna ʿUrāʾel is edited with an annotated English translation.
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Dejene, Solomon. "Ethiopian Traditional Values versus the Social Teaching of the Church." Exchange 37, no. 2 (2008): 124–55. http://dx.doi.org/10.1163/157254308x278558.
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AbstractEven if the Roman Catholic Church does not have a very long history in Ethiopia and constitutes a small minority of the society, her social significance is great in part due to the structural development programs she runs through out the country. The main aim of this paper is to identify how much the Church has made use of traditional systems and values in reflecting and communicating pastorally particularly in regard the Social of the Church (henceforth CST). By analyzing four selected pastoral letters, this article tries to spell out the strengths and shortcomings of the Church in employing traditional systems and values in giving form to the CST.
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Grenstedt, Steffan. "Ministry of Qes Gudina Tumsa in the Kambata/Hadiya Region." Global South Theological Journal 2, no. 2 (January 26, 2024): 49–73. http://dx.doi.org/10.57003/gstj.v2i2.8.
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This paper highlights Qes Gudina Tumsa’s efforts in the Kambata/Hadiya region with special bearing at integrating the Kambata Evangelical Church 2 (KEC-2), which had broken away from the Kambata Evangelical Church (KEC) in 1954, into the Ethiopian Evangelical Church Mekane Yesus (EECMY). The KEC-2 attended the annual Conferenceof Ethiopian Evangelical Churches (CEEC) from 1955 to 1961, when the EECMY “Home Mission” with the Kambata Home Mission Program (KHMP) was launched. Qes Gudina’s efforts in the region can be divided into two periods. The first was in 1963 when he tried to integrate the KEC-2 into a synod of the EECMY. As we will see, this approach generated some problems. His second attempt, together with the Finnish Missionary Society (FMS) in 1967-69, was more successful.
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Admasu, Bitwoded, Teferi Mekonnen, and Sisay Sahile. "Exploring Christological Controversies in the Gondarine Period: The Significance of Amba Č̣ara Council and the Role of Täwahədo and Qəbat Monastic Clergies, 1622-1854." Ethiopian Renaissance Journal of Social Sciences and Humanities 10, no. 2 (December 18, 2023): 116–31. http://dx.doi.org/10.4314/erjssh.v10i2.7.
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This paper attempted to explores the nature of religious controversy among Täwahədo, Şäggočč, and Qəbatočč. It also tried to figure out its far reaching consequences on the state politics in the mid nineteenth century. Although religious controversy within the Ethiopian Orthodox Church was appeared following the advent of Catholic missionaries in the early sixteenth century, the issue was hot agenda during the first fourteen years of the episcopacy of Abunä Sälama III who was said to have deeply affected by theological disputes. The researcher used qualitative research methodology and consulted both primary and secondary sources. The findings of the research revealed that the empowerment of the metropolitan’s authority over the Ethiopian Orthodox Täwahədo Church by Emperor Tewodros II at the council of Amba Č̣ara led to the foundation stone for the termination of the factions which has great implication for the unity of the state. This council became a vital launching spring board for the Boru Meda synod that was held in 1878. Since the defeat of the various war lords silenced the religious factions that considerably enriched Sälamas space for action. Therefore, the pattern of relations which was established between Abunä Sälama III and Tewodros II at the council of Amba Č̣ara proved a guideline principle for succeeding rulers of Ethiopia.
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Kaplan, Steven. "Notes Towards a History of Aṣe Dawit I (1382–1413)." Aethiopica 5 (May 8, 2013): 71–88. http://dx.doi.org/10.15460/aethiopica.5.1.447.
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Dawit I has received far less attention than either his grandfather ʿAmdä Ṣǝyon I or his son Zärʾa Yaʿǝqob. This comparatively brief article attempts to partially redress the balance. During the more than three decades during which he reigned, Dawit strengthened the religious and political fabric of Ethiopia. By promoting devotion to both the Cross and the Virgin Mary, he provided the Church with two pan-Christian symbols which transcended local rivalries and regional loyalties. These were, moreover, symbols particularly suited to visual representation and hence comparatively easy to propagate among Ethiopia’s largely illiterate population. He did not, however, neglect the role of religious texts. His reign is remembered both for the important translations initiated, most notably Täʾammǝrä Maryam and for original works composed by his close associate Giyorgis of Sägla. Dawit also made great strides in solidifying Church state relations, particularly through his generous land grants, and although he did not succeed in resolving the Ewosṭatian controversy, in the last decade of his rule, he moved towards a pragmatic accommodation. All this would by itself, qualify Dawit as one of the outstanding leaders in Ethiopian history. His military successes, particularly against the Muslims of Adal, can only further cement his reputation.
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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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Heldman, Marilyn E. "Architectural Symbolism, Sacred Geography and the Ethiopian Church." Journal of Religion in Africa 22, no. 3 (1992): 222–41. http://dx.doi.org/10.1163/157006692x00158.
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Tamrat, Taddesse. "A short Note on the Ethiopian Church Music." Annales d'Ethiopie 13, no. 1 (1985): 137–43. http://dx.doi.org/10.3406/ethio.1985.928.
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Kaplan, Steven. "The Ethiopian Orthodox Church in the Holy Land." African and Black Diaspora: An International Journal 11, no. 2 (November 10, 2017): 144–60. http://dx.doi.org/10.1080/17528631.2017.1394619.
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Klepeis, Peter, Izabela A. Orlowska, Eliza F. Kent, Catherine L. Cardelús, Peter Scull, Alemayehu Wassie Eshete, and Carrie Woods. "Ethiopian Church Forests: A Hybrid Model of Protection." Human Ecology 44, no. 6 (November 29, 2016): 715–30. http://dx.doi.org/10.1007/s10745-016-9868-z.
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Wion, Anaïs. "Promulgation and Registration of Royal Ethiopian Acts in Behalf of Political and Religious Institutions (Northern Ethiopia, Sixteenth Century)." Northeast African Studies 11, no. 2 (October 1, 2011): 59–83. http://dx.doi.org/10.2307/41932052.
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Abstract The study scrutinizes a corpus of 34 royal charters given to religious institutions and private persons of the Northern regions of the Ethiopian kingdom during the 16th century. This study sheds light on the prosopography of the bureaucracy, first, as well as on the role of the Aksum Sdyon church as an interface between the monarchy and religious or political institutions in the north of the realm. We better understand the distnbution of roles between crown servants, officials from the Aksum Sdyon church where copies of the acts were made and kept, and the members of the clergy in the religious institutions concerned in the acts.
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Persoon, Joachim. "The Planting of the Tabot on European Soil: The Trajectory of Ethiopian Orthodox Involvement with the European Continent." Studies in World Christianity 16, no. 3 (December 2010): 320–40. http://dx.doi.org/10.3366/swc.2010.0107.
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This article relates the concept of the tabot, the central symbol of divine presence in the Ethiopian Orthodox Church to the European Diaspora experience. The tabot represents the arc of the covenant in Solomon's Temple, and is likewise associated with Noah's arc. Thus the Church is conceptualised as facilitating the traversing of the ‘ocean of troubles’ to reach the ‘safe haven’ of the divine presence. This is experienced in an especially intense way in the diaspora context. Beginning with the concept of diaspora the article gives an overview of the history of the establishment of Ethiopian Orthodox churches in Europe and explores related trajectories. The Church is experienced as a place of memories, and is also a place where the sojourner can feel at home and belong. It facilitates preserving identity and culture, re-creating morals and values, and through aesthetics creates a hermeneutic frame of experience, satisfying the ‘fourth hunger’.
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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.