History of the Ethiopian Orthodox

Tewahido Church Homepage

Clergy of the Ethiopian Orthodox Tewahido Church

This page is meant as a source of information for those interested in the history of
the of the Ethiopian Orthodox Tewahido Church.

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 The Coronation of the Virgin Mary by the Holy Trinity and Recieving the
Covenant of Mercy (Kidane Meheret)
Ethiopia is mentioned often in the Bible. The wife of Moses is said to have been an
Ethiopian, and Ethiopians claim the Queen of Sheba as their own. She is said to
have returned from Jerusalem pregnant with the son of King Solomon, and this
son, later Emperor Menelik I, would found the dynasty that would rule Ethiopia for
most of it's history to the 1970's. The first person baptized into the Christian faith
in the Acts of the Apostles, was an Ethiopian Eunich in the service of the Ethiopian
Queen Candace (Hindake as she was known locally). He was baptized in the
Gazan desert by St. Philip. Ethiopian tradition also maintains that the Apostle
Matthew evangelized Ethiopia, and there was most certainly a very early Christian
presence in Ethiopia from the first century A.D. The ancient Axumite Empire was
certainly a mix of Jewish, Pagan and Christian people, exposed as it was to a wide

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array of merchants and travelers from throughout the middle east and beyond. The
monarchs of the era used the symbols of the sun and the crecent moon on their
coins and erected monuments with inscriptions mentioning the gods of the earth
and the sky, the moon and the sun, and probably worshiped these as well as others.
A strong Jewish presence has existed in Ethiopia from early times, and the local
traditions maintain that the Ark of the Covenant was brought to Ethiopia by
Menelik I following his visit to his father King Solomon in Jerusalem. More
contemporary research by Graham Hancock argues that the Ark is indeed in
Ethiopia, but that it arrived much later, brought by Israelite Priests fleeing a
heretical king in Jerusalem. The Ark is kept at the Cathedral of St. Mary of Zion in
Axum, the holiest shrine in Ethiopia.

The old Cathedral of St. Mary of Zion, rebuilt by 17th Century Emperor Fasiledes,
on the site of the Original 4th Century Cathedral built by Emperor Ezana.

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 The new Cathedral of St. Mary of Zion, built by His Imperial Majesty, Emperor
Haile Sellassie I, 1951.

Christianity became the state religion of Ethiopia in the fourth century A.D. during
the reign of Emperor Ezana, and his brother Shezana (often refered to in Ethiopia
as Abraha and Atsbeha). This came about because of a shipwreck on the Red Sea
coast, which stranded two brothers, Syrian Christians, Frumentius and Adesius.
The two boys were captured by locals and taken to the court at Axum and
presented to the reigning Emperor Ella Amida who took a liking to the boys. Due
to their learning and hard work, they rose to positions of great trust and
resposibility, Adesius becoming the Emperors cup bearer and official food taster,
and Frumentius becoming the secretary of the monarch. However, the Emperor
died suddenly, and the two brothers were free to return to Syria. Adesius did so,
but the widowed Queen begged Frumentius to remain behind and help assist her
with her regency, and to educate her son Ezana who was still a minor untill such
time that he could assume the throne. Frumentius agreed to do so, and in this
position of great power and responsibility was able to promote the spread of
Christianity in the Empire, and even converted the young monarch himself to the
faith. Once Ezana was of age, he asked Frumentius to go to Alexandria and
approach the Patriarch of the Holy See of Saint Mark, to appoint a Bishop for
Ethiopia. The Patriarch at the time was St. Athnatius, who when he met
Frumentius, and heard his story, decided that the best person for the job was
Frumentius himself. Frumentius returned to Ethiopia as the first Bishop with the
title of Abune (Father) and the new name of Sellama. Abune Sellama was givin the
honorific of Kisate Birhan by Ethiopians, which means "Begining of Light".
Abune Sellama is also known as St. Frumentius of the Ethiopians, and is venerated
as a Saint by all the Orthodox Churches and the Catholic church as well.

Following this tradition, the head of the Ethiopian Orthodox Tewahido Church was
always appointed by the Coptic Patriarch of Alexandria in Egypt. These bishops
who succeeded Abune Sellama were always Egyptian Copts. The highest native
born clergyman of the Ethiopian Church was the Echege, who was the Abbot of
the Monastery of Debre Libanos, founded in the 1100's by the Ethiopian cleric St.

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Tekle Haimanot. A single Bishop was appointed from among the Coptic monks of
Egypt to preside over the Ethiopian Church. The Bishops (later Archbishops)
primary duty was to ordain clergy, crown Emperors, consecrate churches, and
preside over the church. The Echege carried out most administrative functions.
During the reign of Emperor Yohanis IV, in the 1870's, Ethiopia recieved 4 Coptic
Bishops at once, one of whom died shortly after arriving. When the last of these 4,
Abune Mattiwos, died in 1923, negotiations were begun between the Pope of
Alexandria and the Crown Prince and Regent of Ethiopia, Ras Taffari Mackonnen,
to have a native Ethiopian at the head of the Ethiopian church. The Copts resisted
this, but finaly, in a compromise, 4 Ethiopian bishops were appointed to assist the
Egyptian Coptic Archbishop in 1928. During the facist Italian invasion of Ethiopia,
the Coptic Archbishop, Abune Kerlos, accepted the rule of the invader, while the
Ethiopian born Bishops, Abune Petros and Abune Markos refused and joined the
rebles. Both would be executed by the Italians, Abune Petros in the middle of a
public square in Addis Ababa, Abune Markos in the town of Gore in the south.
Ethiopians resented the initial collaboration of the Coptic Archbishop, Abune
Kerlos. It was generally agreed that had the Archbishop been an Ethiopian, he
would have resisted Italian occupation much as the two bishops had. Then, during
celebrations to mark the birth of a son to the Crown Prince and Crown Princess of
Italy, bombs were thrown at the Italian Viceroy, Marshal Graziani, and the
Archbishop, Abune Kerlos was wounded. The Italians then proceded to butcher
much of Addis Ababa's population. When initialy invited to the pagent, the
Archbishop had tried to decline saying he was ill, but the Italians demanded that he
appear. His reluctance to come seemed to indicate to the Italians that perhaps he
had knowledge of the plot. Abune Kerlos, horified by the bloodbath that the
Italians had carried out on the peaceful inhabitants of the city, departed for medical
treatment of his wounds in Cairo. His prolonged absence angered the Italians who
announced that he was no longer Archbishop of the Ethiopian Church. Abune
Kerlos traveled to Rome to try and appeal this decision with the Fascist authorities,
an act that did not endear him to either the Ethiopian clergy, nor to the exiled
Emperor and his supporters. When this failed, he returned to Cairo, and condemed
the fascists as invaders and butchers. The Italians elevated the one remaining
Ethiopian bishop, Abune Abraham to the rank of Archbishop. Abune Abraham was
very old, and going blind, but he cooperated with the Italians. Those who had
argued that an Ethiopian Archbishop would never have collaborated with the
Italians were deeply disillusioned. Abune Abraham also appointed new bishops, a
right that had been held exclusively by the Coptic Patriarch of Alexandria. The
Patriarch of Alexandria excomunicated Abune Abraham, and refused to recognize
his bishops. The Ethiopian clergy were however ambivalent, as they were not
enthusiastic about Coptic hegemony over their church, and yet were not pleased
that their new heirarchs were colaborating with the Fascist occupation either. The
Italians had also butchered the monks and the pilgrims at Debre Libanos
Monastery in retaliation for the attack on Vice-roi Graziani, so they were not
looked at with any affection by the Ethiopian Orthodox Church. Abune Abraham

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 died in 1939 and was replaced by Abune Yohannis . Neither the Patriarch of
Alexandria nor the exiled Emperor recognized his legitimacy. When the Italians
were driven out, and Emperor Haile Selassie returned to his throne, the clergy were
split as to what should be done. Most of them had long resented Coptic hegemony,
and Abune Kerlos was personaly unpopular. His early cooperation with the Italians
was not forgoten. At the same time, although he was native born, Abune Yohannis
was a blatant collaborator, excomunicated by the Pope of Alexandria. He was
considered odious to both the leaders of the resistance, and to the returning exiles
that accompanied the Emperor. When the Emperor returned to Addis Ababa, all
the new bishops appointed under Italian rule hastened to meet him and kiss his ring
in aknowledgement of his authority as soon as he entered the city. The new
Archbishop, Abune Yohannis, however waited 10 days before going to the Palace
to see Haile Selassie I. The Emperor asked him why it was that when all his
subordinate bishops came to congradulate the Emperor on his restoration
immediately, Abune Yohannis himself had waited for so long. The flustered cleric
stated that as a collaborator, he had thought that he should wait for his majesty to
invite him before showing his face. Icily, the Emperor replied, "Well who invited
you today?" Clearly the Emperor hadn't asked him to come, and no one had invited
the other bishops when they had come. The excuse was very flimsy, and Abune
Yohannis was instructed to not come before the Emperor again. Soon a delegation
arrived from Cairo to negotiate the future of the leadership of the Ethiopian
Chruch. It was led by the now widely unpopular Abune Kerlos, who was
nevertheless installed in the Archbishops residence. Within one year, the problem
of which of these two was the ligitimate Archbishop of the Ethiopian Church was
solved when both unwanted claimants died. The Coptic Pope, after much
negotiation, arguing, pleading and convincing, agreed to raise the Echege to the
possition of Ethiopian Archbishop, merging the two posts. Abune Baslios was thus
appointed in 1945, and this same archbishop, after further dificult negotiations,
was crowned as the first native Patriarch of Ethiopia by the Coptic Pope in
Alexandria in 1951.

His Holiness Abune Baslios was Patriarch of Ethiopia until 1971, when he died
and was succeded by Abune Tewophilos. Abune Tewophilos was the first
Patriarch enthroned in Ethiopia. In 1974, a widespread movement for reform
resulted in revolution and the abolition of the monarchy by a communist military
committee known as the Derg. The Derg government disestablished the Ethiopian
Orthodox Church as the state religion, and declaired a doctrine of "Equality of
Faith" but actively worked against all faiths by advocating communistic atheism.
In 1977, His Holiness Abune Tewophilos, Patriarch of Ethiopia was arrested by the
government and imprisoned. A general assembly of the church was ordered by the
government to elect a new Patriarch. The assembly was directed to elect a simple

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 hermit monk named Abba Melaku as Patriarch of Ethiopia. The reluctant monk
took the name Tekle Haimanot and was enthroned as Patriarch of Ethiopia. The
Coptic Orthodox Chruch of Egypt announced that the enthronement of a Patriarch
while another Patriarch lived, without abdication on his part, or action by the Holy
Synod of the Church to remove him was in violation of canon law, and refused to
recognize Abune Tekle Haimanot as Patriarch of Ethiopia. Ties between the two
churches were completely severed. Abune Tewophilos, Patriarch of Ethiopia was
brutally executed by the communists later that year and buried in secret. Abune
Tekle Haimanot was a simple country hermit monk with little formal schooling.
The authorities perhaps imagined that this would make him an easy tool to weaken
the church and promote the atheism that they upheld. They were quite wrong.
Abune Tekle Haimanot was a deeply spiritual and pious man who's life of self
denial, severe penence and prayer inspired millions. He seldom ate anything but
the most basic of roasted grains and sparse greens refuseing meat or any animal
products. He is said to have refused to sleep on a bed in his continual penance and
mortification of his flesh. He adopted a host of famine orphans, bringing them to
his residence to be raised, and used his entire salary to pay for a teacher to teach
them. Most of his time was reserved for prayer. His unsophisticated simple country
backgrounde made him a very staunch conservative that did not bend easily to the
will of communist agenda. Often critisized for his silence during the bloodbath of
the Red Terror, his defenders point out that he was afraid his speaking out would
bring a bloody backlash against an already persecuted church. He became a
revered and respected figure among his flock. When he died in 1988, he was
succeeded by the Archbishop of Gondar, Abune Merkorios who became Patriarch
of Ethiopia. Then in 1991, the Derg government collapsed, and was replaced by a
rebel movement which assumed authority as a transitional government. Under
much contraversial actions, Abune Merkorios was removed from the Patriarchate
by the Holy Synod. It is unclear whether or not the Patriarch willingly abdicated at
first or acted under duress, but when he made an effort to reverse this action, the
Synod stepped in and announced it had removed him. It stated that his election had
been under the duress and direction of the Communist government, and so his
continued occupation of the Patrarchate was not legitimate. A new election was
held, and Abune Paulos, once a prisoner of the Derg, and a long time exile in the
United States, became Patriarch of Ethiopia. Abune Merkorios then fled Ethiopia
and announced from abroad that his removal was illigitimate, and carried out under
duress from the new transitional government of the EPRDF. He claimed that he
was still the legal Patriarch of Ethiopia as canon law did not support the
enthronement of a Patriarch while another lived. The Synod however replied that it
was entitled under canon law to remove the patriarch which it had done prior to the
election of the new Patriarch. Several bishops left Ethiopia to join him in exile and
now live mostly in the United States where they proclaimed a parallel synod.
These moves to split the synod, who the legitimate occupant of the Patriarchate
should be, and other issues have aroused much argument among the clergy and
faithful. Abune Paulos however is the patriarch recognized by the Holy Synod of

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 the Ethiopian Orthodox Tewahido Church inside Ethiopia. The body claiming to
be The Holy Synod in Exile continues to uphold Abune Merkorios as Patriarch of
Ethiopia. Efforts continue to avert a permanent scism of the church continue.
However, the so called "Synod in Exile" has recently also suffered further splits,
and the Synod inside Ethiopia is faced with challenges to it's authority inside
Ethiopia as those disgruntled by even minor disputes have taken to questioning
Abune Paulos's authority and legitimacy. The Church in exile is being buffeted by
accusations from certain quarters that it has split the church, and that the exiled
bishops would have done better to remain in Ethiopia, and in the legitimate Synod
fighting for their cause. There have also been accusations that some of the exiled
bishops intend to make the split permanent by proclaiming an independent
Ethiopian Patriarchate Outside Ethiopia with it's line of Patriarchal succession.
Through his succession from the See of Alexandria by the Crowning of Abune
Baslios by the Pope of the Coptic Church in 1951, the Patriarch of Ethiopia is in
the Apostolic succession from the See of St. Mark of Alexandria, and is also in
succession to the See of St. Tekle Haimanot of Ethiopia who founded Debre
Libanos and was thus the first Echege.

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 St. Abune Tekle Haimanot. Founder of the Debre Libanos Monastery. He prayed
on one leg for 7 years, until the other withered and fell off.

The Ethiopian Orthodox Tewahido Church is one of five Oriental Orthodox

Churches, also known as the non-Chalcedonian Churches. These churches do not
accept the fifth church council held in Chalcedon, which decreed that Christ had
two distinct natures, the Divine and the Human. These churches believe that Christ
did had only one nature that was both Divine and Human, and that this union was
achieved in the Womb of the Virgin, and is inseperable and indivisable. Christ was
completely Divine and Human at all times and in all actions, being completely God
and completely Man at the same time. The Chalcedonian Churches, namely the
Western Roman Catholics and the Eastern Orthodox Chuches, condemned the
Oriental Orthodox as being "Monophisytes" a dirisive term that is not accepted by
the Non-Chalcedonian Churches. In most other maters however, there is little
disagreement. The Virgin Mary is recognized as "Mother of God" and is venerated
emmensly in Ethiopia. The other Non-Chalcedonian Oriental Orthodox Churches
are the Coptic Orthodox Church of Egypt, the Apostolic Orthodox Church of
Armenia, the Antiochan Orthodox Church of Syria (Jacobean Rite), and the
Malabar Orthodox Church of India. Recently, the Orthodox Church of Eritrea has
joined this number after breaking away from the Ethiopian Church following that
countries independence from Ethiopia, and the consecration of it's own patriarch.
With over 35 million members, the Ethiopian OrthodoxTewahido Church is the
largest of the Oriental Orthodox Churches, and is the second largest (after the
Russian Church) of all the Orthodox Churches, whether Eastern or Oriental. The
Church is a member of the World Council of Churches.

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 Ethiopian Icon of the Holy Trinity

Presently the full title of the Patriarch of the Church of Ethiopia is "His Holiness
Abune......., Patriarch and First among the Bishops of Ethiopia, Echege of the Holy
See of St. Tekle Haimanot of Debre Libanos. (Bitsu We Kidus Abune ....., Re'ese
Liqane Papasat we Patriarch Ze Ityopia, we Ichege ze menbere Tekle Haimanot ze
Debre Libanos. Recently the Holy Synod added the title of "Archbishop of Axum"
to the titles of the Patriarch.

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Abune Tewophilos, kissing th Emperor's ring upon being Enthroned as Patriarch of
Ethiopiain 1971 at Holy Trintiy Cathedral
Prior to the revolution of 1974, the Patriarch was the spiritual (heavenly) head of
the Orthodox church in Ethiopia under Christ. However, as the church was the
state religion, His Majesty the Emperor was considered the temporal (earthly) head
of the church under Christ. This explains why the Patriarch is shown kissing the
Emperor's ring in the picture above. However, as the spiritual was considered
greater than the temporal, the Emperor would have first kissed the Patriarch's hand
cross before the Patriarch kissed his ring. The Patriarch of Ethiopia was the only
person to whom the Emperor would remove his hat and bow. Following the the
military siezure of power in 1974 and their abolishment of the monarchy and the
disestablishment of the Orthodox Church as the state religion, the Patriarch became
de facto both spiritual and temporal head of the church. The Church pointedly did
not strip the Emperor of his temporal headship while he lived, and still regards him
as a deceased temporal head.

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 Abune Paulos, Fifth Patriarch of the Ethiopian Orthodox Tewahido Church

Fourth Patriarch of Ethiopia Abune Merkorios

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 November 5th, 2000, has been declared a day of mourning and remembrance by
the Ethiopian Orthodox Tewahido Church in the blessed memory of His Late
Majesty Emperor Haile Selassie of Ethiopia, who will be buried at Addis Ababa's
Holy Trinity Cathedral on that day. Visit the link below to the Imperial Ethiopia
Home Page for details on the Funeral.
Click here for Pictures of Imperial Funeral
Feasts of the Ethiopian Orthodox Tewahido Church

A young Deacon during Epiphany (Timkat) Processions

The Ethiopian Orthodox Tewahido Church follows the traditional dating of the
Eastern church in determining the dates of it's religious holidays, rather than the
Gregorian dating of the western church. Christmas is thus celebrated on January
7th, and Epipahany is three weeks later. Easter is celebrated together with the other
Orthodox Churches, on various dates, but most often a week after the day it is
celebrated by the western churches.
Lidet(Christmas)
Christmas (known in Ethiopia as Lidet or Genna) is celebrated with a long advent
fast during which no animal products are consumed for the entire four week period
of Advent, prior to Christmas. After a long vigil on the evening of Christmas Eve
(January 6th), Mass is said at midnight. Chirstmas day is traditionally celebrated
by visiting friends and family, and going to pay respects to family elders. A

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 traditional hockey like game, called Genna is traditionally played on Christmas
day.
Timkat (Epiphany)
Orthodox Epiphany does not celebrate the visit of the three wise men as is the
tradition in the western church, but instead celebrates the baptism of Christ in the
River Jordan by St. John the Baptist. In Ethiopia, the arks (tabots) of all the
churches are removed from their houses of worship and carried to nearby bodies of
water. As buildings cease to be churches once the ark is removed in Ethiopian
tradition, it in effect means that the church has moved to the local body of water.
This is done on the day before Epiphany. The ark (tabot) is placed in a tent by the
body of water, and the clergy along with many of the faithful conduct an all night
vigil complete with sung services. The Liturgy of the Holy Mass is sung at dawn
on the day of Epiphany, Following Mass, the highest ranking clergyman will come
out of the tent and bless the waters with a large processional cross, and float or
submerge a lit candle or taper in the water. The people will then often jump into
the waters for a blessing and the water is sprayed on the crowds. Then as the
preists chant, as bells ring and drums are beaten the arks (tabots) are carried back
to their church buildings in the midst of crowds of clergy in glittering robes, under
embroydered umbrellas, processional crosses, banners, and clouds of incense.
People sing and dance and clap and ulultate as they escort the tabots back to their
churches. In Addis Ababa, most of the tabots of the city are brought to Jan Meda
(the old Imperial Paradeground) where there is a special pool and fountain
constructed for this purpose. In the City of Gondar, the festivities take place at the
old Bath House and pool of the Emperor Fasiledes that dates back over 300 years.
It is a very colorful ceremony.
Return of a Tabot Looted by the British in the War of 1868 from Magdalla
 Click here for BBC article on the a Tabot looted from Magdalla returned to the
Ethiopian Orthodox Church by the Episcopal Church of Scotland
 Click here for The Scotsman article on the return of the Tabot
 Click here to see article on suprising further results of the return of the Tabot
 Click here to see article on the arrival of the Tabot in Addis Ababa

Biographies of the Patriarchs of the Ethiopian Orthodox Tewahido Church

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 His Holiness Abune Basilios
 Click here for History and Pictures of Abune Basilios

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 His Holiness Abune Theophilos
 Click here for History and Pictures of Abune Theophilos

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 His Holiness Abune Tekle Haimanot
 Click here for History and Pictures of Abune Tekle Haimanot

His Holiness Abune Merkorios

 Click here for History and Pictures of Abune Merkorios

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 His Holiness Abune Paulos

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