Relics of the Ethiopian Orthodox Church
'A virgin will become pregnant and have a son, and he will be called Immanuel (which means "god is with us")." It is now nearly 2,000 years since the Saviour of the World was born. For nearly a thousand years before the historic birth of Christ, Ethiopia accepted the Old Testament and the Ark of the Covenant - a country considered to be holy by its people. News of the birth of Christ was relayed to the Ethiopian people through the intermediary of the eunuch converted to the Christian faith by Philip in Jerusalem. The eunuch was a man of great authority under Queen Candace.
Ethiopia is a highland country lying in eastern Africa. The altitude of Ethiopia ranges from 4,500m. above sea level to 100m. below sea level. It lakes, rivers mountains and hills, are in habited by some of the rarest flora and fauna.
When Christ was teaching in Jerusalem, Peter was one of the twelve apostles he had chosen to spread the word of God. Jesus Christ had told Peter: 'You are a stone and on your foundation I shall build the temple of God,' It is to be recalled that until the birth of Christ, Ethiopia had been abiding by the laws of the Old Testament. Beginning from 330 A.D. onwards, the foundation of Christianity was laid on the distinctively white, yellow and red rocks of northern Ethiopia. This had marked the beginning of the foundation of Christian teaching, baptism and the administration of the sacraments. Generally speaking, therefore, Ethiopia can be truly called an island of Christianity in Africa.
The Ethiopian Orthodox Church is the repository of ancient Christian history, culture and tradition. But what are the sources of these most fascinating relics of antiquity? It may be legitimately asked. It is to be recalled that in the chronicle of Abba Selama Kesate Berhan, the first Ethiopian bishop, is written: 'One day Frementius said to Abba Minas that I had admire you Ethiopians on your worthy deeds. You believe both in circumcision and follow the Christian faith. However, Baptism and the Eucharist are not there. St. Minas replied to this by saying that circumcision was handed down to us by our forefathers, the Levities. Christianity was also a heritage bequeathed to us by Queen Candace's eunuch upon his return from Jerusalem. However, no apostle had been sent to us for conducing baptism and the administration of the Eucharist. Therefore, go to Alexandria and bring us a bishop to give us benediction.'
Following this historic conversation, St. Frementius took permission from Emperor's Abraha and Atsbaha, the two Ethiopian saints, to go to Alexandria. He was provided with necessary provisions for the arduous journey and an escort of armed men for the same purpose. The Patriarch of Alexandria was then His Holiness Abune Atnatewos, from whom he had received the necessary directives. The chronicle of Abba Selama describes in the following words how the emissary had returned to Ethiopia after being appointed the first Archbishop of Ethiopia:-
The archbishop was then attired in the most colourful religious vestments. He was made to sit on a decorated chair of authority wearing some sacred robes. He prepared various books and honorific religious items like crosses and also was instructed to present all these religious objects to the cleansing Ark of the Covenant of God the Ark of Tsion.
Even in places like Jerusalem where Jesus Christ himself was born, it was difficult for rulers of the day to do such things by dispatching a man abroad with an armed consort to bring to them Christianity. Although Christ had instructed his disciples to go and baptise the masses in his name, even after performing miracles and healing the sick, it was difficult to convert people to Christianity. Many are the apostles who had been tortured for preaching the Christian gospel. The Christian faith was accepted after evangelists had undergone the test of fire.
However, Emperors Abraha and Atsbaha, the two Ethiopian saints, and the Ethiopian people in general were converted to Christianity and baptised by Abune Selama Kesate Berhan. They also received the Eucharist from his hands for the confirmation of the Christian faith. It was at that time that Old Testament temples were converted into Christian churches. Tabots were also added to the Ark of the Convenient. The emperors themselves shared the responsibility of the Archbishop by teaching the new religion to the nobility and high-ranking military and civilian officials. A new church with 12 temples decorated with 62 columns of gold and precious stones was thus built from 330 A.D. to 349 A.D. The temple had 460 windows, 780 rainbow-like colours and 818 decorative marks.
At the same time also Axum was well-known in the execution of various forms of artistic work from ancient times. Monuments, palaces and elaborate tombs were being fashioned with remarkable artistry out of rocks. Palaces were being also decorated with materials made from iron, copper, brass, gold and precious stones. It can be thus said that Axum was the fountain of both temporal and spiritual art for Ethiopia. These were based on the precious books, glittering vestments and sacred religious relics brought into Ethiopia by Abune Selama on his return from Alexandria as Ethiopia's first Archbishop. This forms the foundation of the relics of antiquity of which that our Church is justifiably proud.
Ethiopia generally known as an island of Christianity, is museum of rich relics of antiquity. Ninety-nine per cent of the relics in this national museum are related directly or indirectly to the Church. In its 2,000 year old history, therefore, the Ethiopian Orthodox Church counts the following relics of antiquity among its most precious religious treasures:-
(a) Rock - hewn churches
(b) Churches built from stone
(c) Holy manuscripts
(d) Processional crosses
(e) Hand crosses for bishops and priests
(f) Sacred relics made from marble
(g) The chalice and the plate
(h) Sacred vessels
(i) Musical drums, sistra and staff (prayer sticks)
(j) Ceremonial hand bells
(k) Colourful religious vestments
(l) Messob (food wicker-work basket)
(m) Traditional and cultural items
The foregoing items were being utilized by the Ethiopian Orthodox Tewahido Church for centuries on and for performing various religious functions. They are relics of antiquity preserved by the Church as Ethiopia's cultural heritage.
Church Buildings
Abraha and Atsbaha, the two saintly emperors, and Abba Selama Kestae Berhan built the first church from marble and granite by decorating them beautifully with gold and precious stones. They were then moving from Axum in different directions north, south, east and west with a view to spreading the words of the Gospel, converting pagans to the Christian faith and then baptising them in the name of Jesus Christ. They were fulfilling their evangelical mission by founding various churches, providing these with holy books and presenting them with various ceremonial items. Of course, the churches they had constructed from stone are no longer there. However, the rock-hewn churches of northern Ethiopia are all there in the mountains to pay tribute to the remarkable architectural prowess of ancient Ethiopians. Some of these churches that had escaped destruction by their various enemies through the protection provided to them by our invulnerable rock formations are the following:-
• The Abraha and Atsbaha Masonry Church (Ayiba Ghemad)
• The Wukro St. Kirkos Masonry Church (Tsirai)
• The Mihael Amba Masonry Church (Atsibi Wohberta))
• The Wukro Mariam Masonry Church (Ambasainati)
• The Gulbisha Mariam Masonry Church 9Garalta)
• The Hawzen Tekle-Haimanot Masonry Church (Hawzen)
• The Mariam Berakait Masonry Church (Garalta)
• The Debre-Mariam Masonry Church (Tenbien)
These are dome of the churches built in stone then. All of them have their doors, walls, ceilings and windows decorated and embellished variously with gold and precious stones. As such, these ancient masonry and rock-hewn churches are still attracting numerous visitors to them from at home and abroad as the paramount heritages of the country.
It is to be recalled that Abraha and Atsbaha had ruled from 356 to 475 A.D. Nobody can tell with any degree of precision what exactly the Christian rulers of the clergy themselves had done before that time. However, in 470 A.D., monks known as the nine saints had come to Ethiopia when Emperor Alameda was in power. These had worked hand in hand with Emperor Alameda, Emperor Kaleb and Emperor Gebre-Meskel. They were spreading the words of the gospel and baptising the pagan population of the country in the name of Jesus Christ. They had also assisted in the translation of the bible, in the establishment of monasteries and in carrying out other religious duties. Masonry churches and rock-hewn churches built then are the following:-
• Mikael Ifoy in Dadi Kelte of Axum
• Inda-Simon in Dadid Kelte of Axum
• Beta-Ghiorghis in Debre Makda of Axum
• Iyorawi Mikael in Filfile of Jerawi
• Debre-Konasil in Abba Libanos of Axum
• Inda-Kirkos of Deghe in Melaso
• Inda-Kirkos in Agulal
Emperor Kaleb had gone to Yemen on a military expedition and built a church there in a place known as Nagran. The foundation of that church still exists. The churches built then that are still standing are the following:-
• Debre-Damo Abune Araghawi
• Zarema-Ghiorghis in Astibi Dera
• Kirkos in Atsibi Dera
The rock-hewn churches built then, and still functioning today, are the following:-
• Dighum Selassie (built by Emperor Kaleb)
• Digua Giorgis (built by Emperor Gebre Meskel)
• Abune Yimata (built by Abune Beniam)
• Debre Selam Mikael (built by Emperor Gabre-Meskel)
• Inda Abba Yohani (built by Emperor Gabre-Meskel)
The foregoing churches were built before the advent of Yodit Gudit, who had destroyed most of the churches of northern Ethiopia. They are one of the most important religious relics of antiquity presently at the disposal of Ethiopia.
As it was being endeavoured to explain, above, the monasteries and churches founded by the nine saints are of pre-eminent importance in any consideration of Ethiopian religious history. However, except for the churches built and decorated with gold and precious stones by Abraha and Atsbaha as well as Kesate Berhan Selama mentioned above, none of the churches built until the ninth century are of any significant artistic value that strikes the eyes of modern observers.
Ethiopian history tells us that Yodit Gudit, a Falasha (local Jew), was in power from 842 to 882 A.D. Of course, there are no records to show the numbers of churches destroyed, the volume of sacred relics burned, the amount of property vandalized and the number of Christians killed when the cruel Ethiopian Jewish ruler was in power for full forty years. However, history proves beyond any shadow of doubt that churches were at the time stretching from northern right down to southern Ethiopia. This is to say that in the ninth century, Christianity had spread its tentacles throughout the country. The islands of Lake Zeway and the mountains of Gemo Gofa in the Rift Valley, for instance, had monasteries built on them. The evidence of the establishment of these monasteries in very ancient times was provided by recent archaeological finds.
Following the waning of the power of Yodit Gudit, another phenomenon manifested itself in the Lasta mountains of Wollo. The Zagwe dynasty was then newly established there. Under the Zagwe dynasty, the Ethiopian Orthodox church witnessed its own resurrection through the initiation of a new and fantastic form of architecture.
Following are the seventeen churches built out of solid rock form their roofs downwards on a solid foundation of red limestone:-
Beta-Mariam Beta-Medhane-Alem
Beta-Amanuel Beta-Gabriel
Beta-Libanos Beta-Merkoreos
Beta-Ghiorghis Bete-Golgota
Esheten-Mariam Mechina Medhane-Alem
Guenete-Mariam Yimarene-Kristos
Neakuto Le-Ab Bilbela Ghiorghis
The 11-13 th was a period of religious revival for our church as testified by the construction of these churches. From the time of the beginning of the Lalibella dynasty onwards, a new architecture of fashioning churches out of solid rock was initiated. The churches were invariably decorated with murals and other forms of religious armaments. Religious books were being composed and translated and manuscripts were being illuminated. This revival of church architecture and learning had continued unabated until the 15 th century.
It is be recalled that the restoration of the Solomonic dynasty had taken place in the 13 th century when Showa became the centre and seat of power. However, this had entailed a change in government alone, and not in religion. For this reason, through the intermediary of various church scholars the process of building impressive religious edifices out of solid rock, perfected in the heydays of Lalibella, began to be fashionable in southern Ethiopia. It is to be remembered that Abraha and Atsbaha were the originators of such durable and artistic styles of architecture. Not less than 200 such rock-hewn churches were eventually built. Added to these were also places to serve for baptismal, social, monastic and burial purposes. This had enabled the Ethiopian Orthodox church to occupy a pre-eminent position in the planning and construction of churches.
As mentioned previously, Abraha, Atsbaha, Kesate Berhan Selama, Lalibella, Neakutoleab and Yimarene Kristos had succeeded in putting up various rock-hewn churches in their time. However, the following are some of the churches built between the thirteenth and the fifteenth centuries by Ethiopian saints under the general name of Abune Abraha of Garalta:-
• Iyesus Tashi Seharti
• Mikael Abiy Adi Garalta
• Kemer Aratu Insisa Garalta
• Mikael Mindai Garalta
• Yohannis Majudi Garalta
• Mikeael Molhai Garalta Zenzenghi Tsaida Amba
• Medhane Alem Adikasho Tsaida Amba
The remains of Abune Abraham are buried in Debre-Tsion. The following churches were built by saints other than Abune Abraham:-
• Abune Gabre-Meskel Ayrefda St. Mariam (Garalta)
• Debre-Mear Ghiorghis (Garalta)
• Abune romanos Debre-Sahil (Garalta)
• Alal Debre-Autcha (Garalta)
• Debre Sahle-Mikael Korkoro D. Mariam (Garalta)
• Abune Daniel Waken Gabriel (Tenbien)
• Abune Daniel Waken Gabriel (Tenbeing
• Abune Aron of Makit Diranba-Selassie (Tenbien)
• Inda-Mariam Hibisosto 9Tenbeing)
• Abune Aron of Kart 9Mekit)
• Abba Libanos Dereka Abba Libanos (Axum)
• Debre Abune Musse of Diba Mariam (Daunt)
It has been proven by research into the chronide of saints and through archaeological finds that these monumental buildings were all put up by the said saint.
Some 500 years had elapsed between Lalibella and the invasion of Mohammed Gragn. Churches of great architectural beauty were built in Ethiopia out of solid rock and from slabs of stone during those years in Tigrai, Eritrea, Wollo, Gondar, Gojjam and Showa starting from the three-temple church built in Asum by Anbessa Wudim. Most of them were certainly burned down and destroyed by Yodit Gudit. However, the following are the relics of antiquity that had outlived destruction by enemies of the Ethiopian Orthodox Church.
• The 12-temple Nazareth St. Mary's Church built by Emperor Amde-Tsion Wojirat Inda Abbo
• Azekt Tibeb Bethlehem
• The 8-temple Gundagundi Mariam built by the monks of Dekike Estifanos
• Tana Kirkos
• A 12-temple church built by Abba Gabre-Kristos, son of Yekuno Amalk Debre Daghina
There are also various masonry churches built in those days. A 12-temple church known as Selamghe-Mariam was built by the aide of Abune Ewostatewos, namely Abune Tomas. Emperor Naod had also built a church known as Zemedo Mariam in Gojjam, now seen with its murals in state of ruin. These are all pre-Gragn Mohammed relics of antiquity at the disposal of the Ethiopian Orthodox Church.
Religious Art
The Ethiopian Orthodox church is the repository of ancient religious art. Although there are no books extant of the period of old testament faith in the country before the birth of Jesus Christ, we can still find artistic relics of antiquity on obelisks and in archaeological finds that emanated from the minds of these who believed in God.
However, the rock-hewn churches of Ethiopia are rich in murals with religious themes in their temples and the Holy of Holies. These artistic works of art reflect the ancient history, culture and tradition of the Ethiopian people and certainly transmit a worthy heritage from generation to generation and the Ethiopian Orthodox Church is preserving such a worthy heritage.
Following are some of the churches built in pre-Gragn Mohammed days:-
Lalibella's Beta-Mariam Ashente-Mariam
Guenete-Mariam Washa Mikael
Debre-Tsion (Abune Abraham) Guh Abune (Yimatat)
Mariam in Rakut (Garalta) Wukro Kirkos (Tsirai)
Zemedo Mariam (Lasta) Debre Abune-Musse (Daunt)
Debre Damo Abune Aregawi Zerima Ghiorighis
Agbo Kirkos
The foregoing churches are all decorated with murals depicting angles, saints, the Virgin Mary, lessons from the Gospel and miracles. There are also other ornamental pieces of art. However, most of the religious paintings were destroyed by fire in the time of Mohammed Gragn.
In the 16 th century, Gondar had become the capital of Ethiopia. From then onwards, every emperor, prince, governor and member of the public who had the means to do so was building churches and monasteries from stone in towns and villages. These churches were constructed in accordance with the religious rites and rituals of the Ethiopian Orthodox Church and were developing various works of art. These have included: painting prophets, martyrs, miracles of Mary, achievements of emperors, the Gospels, works of evangelists, prayers of saints and miracles of Jesus.
This had made the renascence of religious art in the Ethiopian Orthodox Tewahido Church. According to studies and researches conducted so far, the works of art so far bequeathed to the country by the Ethiopian Orthodox Church are diverse and many in numbers. One cannot pass without mentioning at this juncture the various sources of church art of the Ethiopian Orthodox Tewahido Church without taking into consideration those destroyed by various invaders.
These are the Debre-Sina Mariam Church in Gorgora, the Debre-Berhan Selassie Church in Gondar, the Kibran Gabriel Church in Tana, the Narga-Selassie Church in Tana, the Debre-Mihret Tchelekot-Selassie Church in Endarta, the Dertsighemariam Church , the Debre-Ghinfai Selassie Monastery in Tenbien, the Debre-Guent Medhane-Alem Church in Adwa, the Debre-Mewiy Mikael Church in Endartau, the Debre Tabor Iyesus Church in Beghemdir, the Bethlehem Mariam in Gaint, the Nejja Mikael Church in Wadla, the Tenta Mikael Church in Wore Yimenu, the Medhane Alem Church in Dessie, the Merto Iyesus Church in Yejju, the dima Ghiorghis Church in Gojjam, the Entoto Raguel Church in Addis Ababam, the Endaratche Medhane-Alem Church in Kaffa and the Ghiorghis Church in Fitche.
The foregoing are some of the most prominent churches that are attractive for their heritage of religious art preserved in them in fact for centuries.
Holy Books
The Ethiopian Orthodox Church has won great renown throughout the world on its manuscripts prepared on parchment. Considerable technological work, however primitive this might now appear, goes into the preparation of these writing materials from goatskins and sheepskins. What is more, the preparation of ink from leaves and minerals is a highly refined art in itself. Scholars of the Ethiopian Orthodox Church have been preparing parchment, ink, colour and pen for undertaking these scholarly works patiently for centuries on end. And what they have thereby succeeded in handling over to us cannot be quantified in the contributions what they are making to the present and the coming generations.
In the sacristies attached to cathedrals, churches and monasteries of the Ethiopian Orthodox Church are stored numerous sacred relics. These carefully kept and preserved religious relics are holy books and glittering vestments.
We should look at manuscripts on parchment by dividing them into two sections. These are illuminated manuscripts with rubrics and those that do not possess these forms of decorative art. Both definitely constitute the foundation of the spiritual and cultural heritage of the Ethiopian Orthodox Church. At the same time, however, illuminated manuscripts with rubrics provide a graphic manifestation of spiritual achievements and religious sacrifices. These provide ample evidence of the fact, therefore, that their authors are more mature intellectually and artistically.
It is difficult to say exactly how many books are at the disposal of the Ethiopian Orthodox Church. However, in accordance with studies conducted into the matter so far, there are indications that there are at present over 850 ancient books preserved under different titles.
These are manuscripts of the Old and the New Testaments, scholarly writings, works of saints, religious essays, books of church music by St. Yared, and various compositions on art and philosophy. All of these books were being used at one time or another by scholars of the Ethiopian Orthodox Church. The works of Plato and Aristotle and other profane philosophers have been, for instance, well-known in church circles from very ancient times.
The fundamental aims of these scholars were to preach the Gospel of Christ, to propagate the sacrifices paid by saints and to illustrate the miracles performed by these religious fathers. At the same time also they illustrated in their paintings the instruments of torture and death used against Christians by cruel temporal rulers. These, in particular, are works of art of great quality painted in different colours.
It is to be remembered that a study had been made into ancient Ethiopian religious art beginning from the sixteenth century onwards. The following are some of the illustrated manuscripts that are still extant:-
The five books of Dirsane Mikael
Old Testament
Psalms of David Arganon
Book of Henoch Dirsane Gabriel
Minor Prophets Book of the four living Creatures
The Four Gospels Dirsane Raguel
Revelations of John Acts of Tekle-Haimanot
Acts of the Apostles Acts of Kirkos
Faith of the Fathers Acts of Aregawi
Acts of Martyrs Acts of Samuel of Waldiba Acts
Chronicle of Saints Book of Zion
Miracles of Christ Zena-Selassie
Book of Mariology Mahlete Tsigue
Miracles of Mary Abushakir
Book of Passion Acts of Ewastateos
The Wise of Wise Acts of Medhanina Egzi
Matters of Faith
Such books are not found in all churches and monasteries. However, one can always come across them here and there in famous monasteries and churches.
Books like the four Gospels, acts of the martyrs, works of the saints and acts of the apostles are few and far between. They were written before the invasion of Mohammed Gragn had taken place. The rest of them were written after the invation of northern Ethiopia carried out by the Muslim warrior. These are, therefore, found in several churches and monasteries throughout the country in large numbers and in relatively good quality.
Following are some of the books:-
Gospel of Abba Garima (6 th century)
Gospel of Lalibella 910 th century)
Gospel of Kibran 913 th century)
Gospel of Debre Mer (13 th century)
Gospel of Haik Estifanos (13 th century)
Yohannis Kema's Chronicle of the Martyrs (14 th century)
Chronicle of Saints of Ziway island (14 th century)
Book of Gishen Mariam (15 th century)
Book of Gundagundi (15 th century)
Indatchingue's Miracles of Mary (16 th century)
Tchelekot Selassie's Faith of the Father (17 th century)
Dima Chiorghis's Miracles of Mary 17 th century)
Atsib Selassie's book of Mikael (18 th century)
Waldiba's Miracles of Jesus (18 th century)
Revelations of David of Debre Damo (19 th century)
The foregoing books are all famous for their illuminations and rubrics on parchment.
Processional and hand Crosses
Since the Christian faith was introduced into Ethiopia over nineteen centuries ago, Ethiopian evangelists were holding the cross in their right hands and the gospel in their left hands. By doing so, they were preaching the words of God to those who were still following the Old Testament and those who were worshipping alien idols. While carrying out these evangelical works they were also baptising the masses in the name of Christ.
Benediction is given with the cross: mass is conducted with the assistance of the cross. People also kiss the cross carried by priests. The Holy Bible and the cross are the first religious items to be presented to a newly-built church. It is inevitable, therefore, for crosses to be made from various materials by artisans at the service of the Ethiopian Orthodox Church. Crosses are made from wood, marble, iron, copper, brass, silver and gold. Next to the Holy Bible, therefore, artistically fashioned crosses come in the largest number in their distribution in churches and monasteries.
According to experts in the field, processional and hand crosses are divided into three classes in their artistic value. These are:-
(a) Axumite Crosses
(b) Lalibella Crosses
(c) Gonder Crosses
This is to say that all the crosses made in various eras in history are not fundamentally different from one another. That is, they are all very closely related in character.
Ethiopia's ancient crosses, particularly those from Axum, are found only in a few churches and monasteries in this country because of the ravages of the time. Even among those that exist, these happen to be the staffs and the hand crosses originally belonging to saints.
However, the rest were discovered by European archaeologists in Axum, Yeha, Gulo Mekeda and Metera. Various ornamental materials made from gold, including crosses, were also discovered. These crosses had existed in times when emperor like Ezana, Almeda, Kaleb, Gabre-Meskel and Armah were in power On one side of an ancient coin was found the head of the emperor, and, on the other, the Christian cross of his day. These finds were all indicating the shape of the Axum cross.
The Lalibella crosses were not created merely through some inexplicable whims of historical circumstances. They took form and shape from formerly existing crosses of the Axum dynasty by making slight modification to them. Later, they became self-sufficient crosses of the Zagwe dynasty. These crosses had been found here and there in the monasteries of Lalibella, in Axum and in a few other religious retreats.
There are no particular uses or names for the crosses found in the vicinity of Lalibella. However, in the vicinity of Axum, churches marked with these crosses are referred to as 'crosses of tears' and are used for the purpose of blessing and baptising sick people who go there to seek cures to their ailments.
Of third importance are the crosses of the Gondar period. These are not only huge crosses but are also made of brass with icons of saints embossed on them. They are all remarkably thick and heavy.
These crosses were built after the destructive invasions carried out in northern Ethiopia by Yodit Gudit and Mohammed Gragn. Because these crosses have been mushrooming in number over the years until this very day, they are now to be found in all places of worship. In fact, from the so-called era of princes onwards, they were being fashioned out of gold and silver filigree and presented to monasteries. It is often very difficult to tell one cross from another.
It is thus obvious that the crosses that had come into existence from the Axum ara to the present century are vast in number. They are a measure of the artistic and workmanship skills of Ethiopians of the different periods. These crosses are being, therefore, preserved safely in churches for posterity as relics of antiquity. They war also inexhaustible sources of knowledge, art, history, culture and education.
The Church as a Repository of Relics
The Ethiopian Orthodox Tewahido Church is not merely a place of worship. It is also a vast cultural museum and library.
This had come about because, from time immemorial, emperors, princes, monks and members of the clergy had made the church centre of their historical and cultural life in the name of religion. Individually and collectively, they were making tangible contributions in cash and kind willingly or through coercion for the purpose of financing the construction of places of worship and for furnishing these with sacred religious vestments and relics often made of silver and gold.
This had happened in the following manner:-
• Emperors were building churches in the interest of their own names or dynasties. They were thus presenting to churches and monasteries their own ceremonial robes, crowns and even golden shoes to perpetuate their fame.
• Princes present gifts and ornamental material to the monasteries honoured by emperor of the day.
• As soon as a new church is built emperor and princes present land and holy relics to the church by financing this with their own money.
• Because monks have special technical skills, they themselves prepare various things like parchment for the purpose of writing.
• The laity themselves, in commemoration of dead relatives, present books and crosses and religious vestments to the church.
• Money collected in the form of cash and kind for vows fulfilled goes towards the purchase of various items need by the church.
PART FIVE
The Ethiopian Orthodox Church Today
The ancient and historical Ethiopian Orthodox Church has been a living apostolic church to this day. It was there yesterday and would be here tomorrow. When we are talking of the church in contemporary terms we are simply referring to its current spiritual and social activities. It is not certainly to present an ancient church as a new thing.
The Ethiopian Orthodox Church is at present making all conceivable efforts to strengthen the foundation of its existence and to spread the universal message of the Gospel. In this worthy venture, it is indubitably fulfilling its sacred evangelical mission. At the same time also, it is recording tremendous achievements in handing over a worthy heritage of good work to generations yet to come.
This church has been successfully providing to the public spiritual and social services of manifold character. In this venture, the Ethiopian Orthodox Church has numerous achievements to its credit. It has been expanding parish councils; it has been opening temporal and spiritual schools; it has been strengthening the foundation of existing schools; it has been training and recruiting the clergy with the necessary known-how for administrative and educational purposes; and it has been publishing various religious books. It has been undertaking all these projects successfully within the limits of its own financial resources.
Appointment of Bishops
The administrative structure of the Ethiopian Orthodox Church embraces the whole country. There are no conceivable comers of the country where the church has not reached in the course of the past nineteen centuries. Wherever followers of the Ethiopian Orthodox Church are to be found, churches belonging to it are to be encountered. Even where there are no followers of the Ethiopian Orthodox Church, it is the evangelical duty of the church to preach the gospel of Christ. That is precisely why the number of its followers of the is steadily growing from one year to another.
It is the bounden duty of the revered fathers and teachers of the church to augment the number of holy books in circulation whenever the parish councils expand and the number of followers of the Ethiopian Orthodox Church grows.
It is small wonder, therefore, that members of the Holy Synod of the Ethiopian Orthodox Church at present number no less than 40. No matter whether it be for the various regions of the country or branches of the Ethiopian Orthodox Church abroad, it has been found expedient to open now bishoprics being led by revered fathers of the church. It is to be recalled, therefore, that of the archimandrites who were rendering their services in Africa, Jerusalem, Western countries and the Caribbean islands, four were appointed bishops for Europe, the Caribbean islands and Latin America, Africa and Jerusalem.
On November 4, 1987, seven bishops were appointed in accordance with the decision of the Holy Synod of the Ethiopian Orthodox Church for Gambella, Dire-Dawa, Illubabor, Southern Omo, Western Hararghie and for Eastern Showa. These were all elevated to their new positions formally and ceremonially by His Holiness Abune Paulos, Patriarch of the Ethiopia and Itchegue of the See of St. Tekle-Haimanot.
the Holy of the Synod Ethiopian Orthodox Church is under the able spiritual guidance provided by His Holiness Abune Paulos. This holy organ is the highest administrative office of the church that looks into its diverse activities and arrives at relevant decisions on matters of policy affecting the church.
The Holy Synod meets in plenum twice a year and provides leadership and guidance on various spiritual and social matters. Such plenary meetings take place first on October 12 and then on a Wednesday 25 days after Ethiopian Easter. The decisions made and the directives issued by the Holy Synod are expected to be implemented right from the Patriarchate down to the dioceses. There is a standing committee of the Holy Synod that looks meticulously into the implementation of these decisions and directives. Extraordinary sessions of the Holy Synod could be also held.
the proceedings of the Holy Synod are conducted in accordance with the religious principles of justice outlined by the Holy Fathers, the apostles and their followers. Its faith and religious orders are inspired and directed by the canonical laws of the Ethiopian Orthodox Church.
For translating these canonical principles into practical reality, the Ethiopian Orthodox Church is free from the government administrative machinery. The church has been always self sufficient and self-governing. His Holiness the Patriarch occupies the highest position in the administration of the Ethiopian Orthodox Church. The general manager who is an Archbishop at present is elected by the rest of his spiritual colleagues.
The Holy Synod of the Ethiopian Orthodox Church is making a judicious utilization of the privileges it enjoys in the field of self-administration. Towards this end, it is always taking measures aimed at improving the administration and at making itself responsive to the new demands of the day. It has been, therefore, recruiting new personnel and outlining new administrative directives in accordance with the needs of the day. The directives of the parish administrative council of the Ethiopian Orthodox Church have been also duly reformed. In this respect:-
- Properties expropriated by the past military regime, which were the source of invaluable income to the church, were restored to its legitimate owners,
- The Theological college, which is the fountain of spiritual enlightenment, is now under the Ethiopian Orthodox Church,
- Religious institutions taken over by the previous regime were restored to the Ethiopian Orthodox Church by the government through the indefatigable efforts made by his Holiness Abune Paulos.
The Holy synod has been identifying new places where churches could be built; and has been granted permission to put up these churches. The baptismal pool in Janmenda for the feast of Epiphany and Meskel Square for the celebration of the finding of the True Cross are now at the service of the Ethiopian Orthodox Church.
Evangelical Works
His Holiness Abune Paulos, Patriarch of Ethiopian and Itchegue of the See of St. Tekle Haimanot, has been ever of the opinion that evangelism is the foundation of the church. That is why he has been always giving priority to evangelism. His Holiness has been, therefore, traveling all the way from here to the various dioceses and preaching the gospel to followers of the Ethiopian Orthodox Church. The various archbishops in the dioceses have been also following this sacred example. Preachers in various parts of the country have been also following on the footsteps of the Patriarch and the Archbishops for spreading the message of the Holy Bible. For this reason there is, at present, no conceivable comer in the country where evangelists of the Ethiopian Orthodox Church have not been for the purpose of conveying the Christian message to all. The evangelical work is also spreading far and wide through written material. In both the rural and urban areas of the country, the dioceses of the Ethiopian Orthodox Church are now embracing a large number of people.
In the words of Psalma 19:4 Therer
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