Ethiopian Orthodox Tewahedo Church

The Ethiopian Orthodox Tewahedo Church (Amharic: የኢትዮጵያ ኦርቶዶክስ ተዋሕዶ ቤተ ክርስቲያን,
romanized: Yä-ityopp'ya ortodoks täwahədo betä krəstiyan)[1] is the largest of the Oriental Orthodox
Churches. One of the few Christian churches in Africa originating before European colonization
of the continent,[6] the Ethiopian Orthodox Tewahedo Church dates back to the Christianization of
the Kingdom of Aksum in 330,[7] and has between 36 million and 51 million adherents in
Ethiopia.[3][4][5] It is a founding member of the World Council of Churches.[8] The Ethiopian
Orthodox Tewahedo Church is in communion with the other Oriental Orthodox churches (the
Eritrean Orthodox Tewahedo Church, the Coptic Orthodox Church of Alexandria, the Malankara
Orthodox Syrian Church, the Armenian Apostolic Church, and the Syriac Orthodox Church).

This article contains Ethiopic text. Without proper rendering support, you may see question
marks, boxes, or other symbols instead of Ethiopic characters.

The Ethiopian Orthodox Tewahedo Church had been administratively part of the Coptic Orthodox
Church of Alexandria from the first half of the 4th century until 1959, when it was granted
autocephaly with its own patriarch by Pope Cyril VI of Alexandria, Pope of the Coptic Orthodox
Church.[9]

Tewahedo (Ge'ez: ተዋሕዶ täwaḥədo) is a Geʽez word meaning "united as one." This word refers to
the Oriental Orthodox belief in Miaphysitism, meaning one perfectly unified nature of Christ; i.e., a
complete union of the divine and human natures into one nature is self-evident to accomplish the
divine salvation of mankind, as opposed to the "two natures of Christ" belief commonly held by
the Latin and Eastern Catholic, Eastern Orthodox, Anglican, Lutheran, and most other Protestant
churches. The Oriental Orthodox Churches adhere to a miaphysite Christological view followed
by Cyril of Alexandria, the leading protagonist in the Christological debates of the 4th and 5th
centuries, who advocated "mia physis tou Theo logou sesarkōmenē", or "one (mia) nature of the
Word of God incarnate" (μία φύσις τοῦ θεοῦ λόγου σεσαρκωμένη) and a hypostatic union
(ἕνωσις καθ' ὑπόστασιν, henōsis kath hypostasis).[10][11] The distinction of this stance was that
the incarnate Christ has one nature, but that one nature is of the two natures, divine and human,
and retains all the characteristics of both after the union.

Miaphysitism holds that in the one person of Jesus Christ, divinity and humanity are united in
one (μία, mia) nature (φύσις - "physis") without separation, without confusion, without alteration
and without mixing where Christ is consubstantial with God the Father.[12] Around 500 bishops
within the patriarchates of Alexandria, Antioch, and Jerusalem refused to accept the
dyophysitism (two natures) doctrine decreed by the Council of Chalcedon in 451, an incident that
resulted in the second major split in the main body of the Catholic-Orthodox Church in the
Roman Empire.[13]
Name

Tewahedo (Ge'ez: ተዋሕዶ täwaḥədo) is a Geʽez Ethiopian Orthodox Tewahedo

word meaning "being made one" or "unified" Church

(see also the Arabic word Tawhid). This word
የኢትዮጵያ ኦርቶዶክስ ተዋሕዶ ቤተ ክርስቲያን[1]
refers to the Oriental Orthodox belief in the
Yä-ityopp'ya ortodoks täwahədo betäkrəstyan
one composite unified nature of Christ; i.e., a
belief that a complete, natural union of the
divine and human natures into one is self-
evident to accomplish the divine salvation of
humankind. This is in contrast to the "two
natures of Christ" belief (unmixed, but
unseparated divine and human natures, called
Holy Trinity Cathedral in Addis Ababa, the seat
the hypostatic union) which is held by the
of the Ethiopian Orthodox Tewahedo Church
Catholic Church and the Eastern Orthodox
Church. Abbreviation EOTC

The Oriental Orthodox Churches are known as Classification Oriental Orthodox

"non-Chalcedonian", and, sometimes by

Orientation Orthodox Tewahedo
outsiders as "monophysite" (meaning "One
Single Nature", in allusion to Jesus Christ). Scripture Orthodox Tewahedo
Bible
However, these churches themselves describe
their Christology as miaphysite,[14][15] meaning Theology Miaphysitism
"one united nature" about Jesus (the Greek
Polity Episcopal
equivalent of "Tewahedo").

Patriarch Mathias

Region Ethiopia and

Ethiopian diaspora

Language Geʽez, Amharic,

Oromo, Tigrinya,
Gurage

Liturgy Alexandrian[2]

Headquarters Holy Trinity

Cathedral, Addis
Ababa, Ethiopia

Founder Frumentius
according to
 Ethiopian Orthodox
History tradition

Origin 4th century

Origins Kingdom of Aksum

Independence 1959, from Coptic

Orthodox Church

Separations American synod-in-

exile (1991–2018)
Eritrean Orthodox
Tewahedo Church
(1991)
Tigrayan Orthodox
Tewahedo Church
(2021)

Members 36 million[3][4]–51
million[5] in Ethiopia

Other name(s) Ethiopian Orthodox

Church
Ethiopian Orthodox icon depicting Saint
George, the Crucifixion, and the Virgin Mary

John Chrysostom speaks of the "Ethiopians present in Jerusalem" as being able to understand
the preaching of Peter in Acts, 2:38.[16] Possible missions of some of the Apostles in the lands
now called Ethiopia is also reported as early as the 4th century. Socrates of Constantinople
includes Ethiopia in his list as one of the regions preached by Matthew the Apostle,[17] where a
specific mention of "Ethiopia south of the Caspian Sea" can be confirmed in some traditions
such as the Roman Catholic Church among others.[18] Ethiopian Church tradition tells that
Bartholomew accompanied Matthew in a mission which lasted for at least three months.[16]
Paintings depicting these missions can be seen in the Church of St. Matthew found in the
Province of Pisa, in northern Italy portrayed by Francesco Trevisan (1650–1740) and Marco
Benefial (1688–1764).[19]

The earliest account of an Ethiopian converted to the faith in the New Testament books is a royal
official baptized by Philip the Evangelist (distinct from Philip the Apostle), one of the seven
deacons (Acts, 8:26–27):

Then the angel of the Lord said to Philip, Start out and go south to the road that
leads down from Jerusalem to Gaza. So he set out and was on his way when he
caught sight of an Ethiopian. This man was a eunuch, a high official of the
 Kandake (Candace) Queen of Ethiopia in charge of all her treasure. (Acts, 8:26–
27)

The passage continues by describing how Philip helped the Ethiopian treasurer understand a
passage from the Book of Isaiah that the Ethiopian was reading. After Philip interpreted the
passage as prophecy referring to Jesus Christ, the Ethiopian requested that Philip baptize him,
and Philip did so. The Ethiopic version of this verse reads "Hendeke" (ህንደኬ); Queen Gersamot
Hendeke VII was the Queen of Ethiopia from c. 42 to 52. Where the possibility of gospel missions
by the Ethiopian eunuch cannot be directly inferred from the Books of the New Testament,
Irenaeus of Lyons around 180 AD writes that "Simon Backos" preached the good news in his
homeland outlining also the theme of his preaching as being the coming in flesh of God that
"was preached to you all before."[20] The same kind of witness is shared by 3rd and 4th century
writers such as Eusebius of Caesarea[21] and Origen of Alexandria.[16]

Coin of King Ezana, under whom Early

Christianity became the established church
of the Kingdom of Aksum

Early Christianity became the established church of the Ethiopian Axumite Kingdom under king
Ezana in the 4th century when priesthood and the sacraments were brought for the first time
through a Syrian Greek named Frumentius, known by the local population in Ethiopia as "Selama,
Kesaté Birhan" ("Father of Peace, Revealer of Light"). As a youth, Frumentius had been
shipwrecked with his brother Aedesius on the Eritrean coast. The brothers managed to be
brought to the royal court, where they rose to positions of influence and baptized Emperor Ezana.
Frumentius is also believed to have established the first monastery in Ethiopia, named Dabba
Selama after him. In 2016, archaeologists excavated a 4th-century AD basilica (radio-carbon
dated) in northeastern Ethiopia at a site called Beta Samati. This is the earliest known physical
evidence of a church in sub-Saharan Africa.[6]
Middle Ages

Late 17th century portrait of Giyorgis by

Baselyos

Union with the Coptic Orthodox Church of Alexandria continued after the Arab conquest of Egypt.
Abu Saleh records in the 12th century that the patriarch always sent letters twice a year to the
kings of Abyssinia (Ethiopia) and Nubia, until Al Hakim stopped the practice. Cyril, 67th patriarch,
sent Severus as bishop, with orders to put down polygamy and to enforce the observance of
canonical consecration for all churches. These examples show the close relations of the two
churches throughout the Middle Ages.[22] In 1439, in the reign of Zara Yaqob, a religious
discussion between Giyorgis and a French visitor led to the dispatch of an embassy from
Ethiopia to the Vatican.[22][23]

Jesuit interim

The period of Jesuit influence, which broke the connection with Egypt, began a new chapter in
church history. The initiative in Roman Catholic missions to Ethiopia was taken not by Rome, but
by Portugal, in the course of a conflict with the Muslim Ottoman Empire and the Sultanate of
Adal for the command of the trade route to India via the Red Sea.[24]

In 1507, Mateus, or Matthew, an Armenian, had been sent as an Ethiopian envoy to Portugal. In
1520, an embassy under Dom Rodrigo de Lima landed in Ethiopia. An interesting account of the
Portuguese mission, which lasted for several years, was written by Francisco Álvares, its
chaplain.[25]

Later, Ignatius Loyola wished to take up the task of conversion, but was forbidden to do so.
Instead, the pope sent out João Nunes Barreto as patriarch of the East Indies, with Andrés de
Oviedo as bishop; and from Goa envoys went to Ethiopia, followed by Oviedo himself, to secure
the king's adherence to Rome. After repeated failures some measure of success was achieved
under Emperor Susenyos I, but not until 1624 did the Emperor make formal submission to the
pope.[25] Susenyos made Roman Catholicism the official state religion but was met with heavy
resistance by his subjects and by the authorities of the Ethiopian Orthodox Church, and
eventually had to abdicate in 1632 in favour of his son, Fasilides, who promptly restored
Ethiopian Orthodox Christianity as the state religion. He then in 1633 expelled the Jesuits, and in
1665 Fasilides ordered that all Jesuit books (the Books of the Franks) be burned.

Influence on the Reformation

Icon of Samuel of Waldebba, a 15th-

century Ethiopian monk and ascetic of the
Ethiopian Orthodox Church

David Daniels has suggested that the Ethiopian Church has had a stronger impact on the
Reformation than most scholars acknowledge. For Martin Luther, who spearheaded the
Reformation, Daniels says "the Ethiopian Church conferred legitimacy on Luther's emerging
Protestant vision of a church outside the authority of the Roman Catholic papacy" as it was "an
ancient church with direct ties to the apostles".[26] According to Daniels, Martin Luther saw that
the Ethiopian Orthodox Church practiced elements of faith including "communion under both
kinds, vernacular Scriptures, and married clergy" and these practices became customary in the
Lutheran churches. The Ethiopian church also rejected papal supremacy, purgatory and
indulgences, which the Lutherans disagreed with, and thus for Luther, the Ethiopian church was
the "true forerunner of Protestantism".[26] Luther believed that the Ethiopian church kept true
apostolic practices which the Lutherans would adopt through reading the scriptures.[27]

In 1534, a cleric of the Ethiopian Orthodox Church, Michael the Deacon, met with Martin Luther
and affirmed the Augsburg Confession, saying "This is a good creed, that is, faith".[28][26] In
addition, Martin Luther stated that the Lutheran Mass agreed with that used by the Ethiopian
Orthodox Church.[26] As a result, Luther invited the Ethiopian church and Michael to full
fellowship.[26][29]

Recent history

Engraving of Abuna Salama III, head of the

Ethiopian Orthodox Tewahedo Church
(1841–1867)

In more modern times, the Ethiopian Church has experienced a series of developments. The 19th
century witnessed the publication of an Amharic translation of the Bible. Largely the work of Abu
Rumi over ten years in Cairo, this version, with some changes, held sway until Emperor Haile
Selassie ordered a new translation which appeared in 1960/1.[30] Haile Selassie also played a
prominent role in further reforms of the church, which included encouraging the distribution of
Abu Rumi's translation throughout Ethiopia,[31] as well as his promotion of improved education of
clergy, a significant step in the Emperor's effort being the founding of the Theological College of
the Holy Trinity Church in December 1944.[32] A third development came after Haile Selassie's
restoration to Ethiopia, when he issued, on 30 November, Decree Number 2 of 1942, a new law
reforming the church. The primary objectives of this decree were to put the finances of the
church in order, to create a central fund for its activities, and to set forth requirements for the
appointment of clergy—which had been fairly lax until then.[33]

The Coptic and Ethiopian churches reached an agreement on 13 July 1948, that led to
autocephaly for the Ethiopian Church. Five bishops were immediately consecrated by the Coptic
Pope of Alexandria and Patriarch of All Africa, empowered to elect a new patriarch for their
church, and the successor to Qerellos IV would have the power to consecrate new bishops.[34]
This promotion was completed when Coptic Orthodox Pope Joseph II consecrated an Ethiopian-
born Archbishop, Abuna Basilios, 14 January 1951. Then in 1959, Pope Cyril VI of Alexandria
crowned Basilios as the first Patriarch of Ethiopia.

An Ethiopian Orthodox priest displays the

processional crosses.

Basilios died in 1970, and was succeeded that year by Tewophilos. With the fall of Emperor Haile
Selassie in 1974, the Ethiopian Orthodox Tewahedo Church was disestablished as the state
church. The new Marxist government began nationalizing property (including land) owned by the
church. Tewophilos was arrested in 1976 by the Marxist Derg military junta, and secretly
executed in 1979. The government ordered the church to elect a new Patriarch, and Takla
Haymanot was enthroned. The Coptic Orthodox Church refused to recognize the election and
enthronement of Tekle Haymanot on the grounds that the Synod of the Ethiopian Church had not
removed Tewophilos and that the government had not publicly acknowledged his death, and he
was thus still the legitimate Patriarch of Ethiopia. Formal relations between the two churches
were halted, although they remained in communion with each other. Formal relations between
the two churches resumed on July 13, 2007.[35]

Tekla Haymanot proved to be much less accommodating to the Derg regime than it had
expected, and so when the patriarch died in 1988, a new patriarch with closer ties to the regime
was sought. The Archbishop of Gondar, a member of the Derg-era Ethiopian Parliament, was
elected and enthroned as Abuna Merkorios. Following the fall of the Derg regime in 1991, and the
coming to power of the EPRDF government, Merkorios abdicated under public pressure. The
church then elected a new Patriarch, Paulos, in 1992 who was recognized by the Coptic Orthodox
Pope of Alexandria. The former Merkorios then fled abroad, and announced from exile that his
abdication had been made under duress and thus he was still the legitimate Patriarch of
Ethiopia. Several bishops also went into exile and formed a break-away alternate synod.[36] The
Eritrean Orthodox Tewahedo Church was granted autocephaly from the Ethiopian Orthodox
Church on 28 September 1993 following ratification by Coptic church Patriarch Shenouda III, but
the two remain in full communion. This split drew criticism from those that saw it as a
disintegration of Ethiopia's spiritual heritage.[37]

There are many Ethiopian Orthodox churches located throughout the United States and other
countries to which Ethiopians have migrated (Archbishop Yesehaq 1997).

Patriarch Paulos died on 16 August 2012. On 28 February 2013, a college of electors assembled
in Addis Ababa and elected Mathias to be the 6th Patriarch of the Ethiopian Orthodox Church.[38]

On 25 July 2018, delegates from the Patriarchate in Addis Ababa, Ethiopia and those in the
United States, declared reunification in Washington, D.C. Declaring the end of a 26-year-old
schism, the church announced that it acknowledges two Patriarchs, Merkorios, Fourth Patriarch
of Ethiopia and Mathias I, Sixth Patriarch and Catholicos of Ethiopia, Archbishop of Axum and
Ichege of the See of Saint Taklehaimanot.[39] After the reunification of the church fathers Abune
Merkorios, the fourth Patriarch of Ethiopia died on 3 March 2022.[40]

On 22 January 2023, an attempt to overthrow Abune Mathias was failed following a secret
formation of new 26-made bishop Synod led by Abune Sawiros in Oromia Region diocese, such
as in Haro Beale Wold Church in Woliso, and nine bishops of diocese outside the region. The
Patriarchate called it an "illegal appointment", where Abune Mathias decried it as "great event
that has targeted the church".[41][42] After not apologising for the illegal ordination, three
Archbishops were excommunicated by the Holy Synod on 26 January.[43] On 31 January 2023,
Prime Minister Abiy Ahmed convened a discussion surrounding the incident where he responded
that he was ready to resolve the conflict. The speech led backlash from the Holy Synod and
accused his government of meddling in the Church in reference to separation of church and
state in the Article 11 of the FDRE Constitution.[44][45]

On 4 February, three people were reportedly killed in Shashemene by the Oromia Special Forces.
According Tewahedo Media Center (TMC), two Orthodox youth were killed and four others were
injured by the Oromo Special Forces. Abune Henok, Archbishop of Addis Ababa Diocese
described it as "shameful and heart-wrenching".[46] In response to grievance, numerous
celebrities expressed their solidarity to the Church via social media and other platforms and
donned black clothing during three-days Fast of Nineveh.[47][48] On 9 February, the government
imposed restrictions on social sites targeted to Facebook, Messenger, Telegram and
TikTok.[49][50] On the next day, the delegation of Synod held an urgent meeting with Abiy at his
office, which resulted in condemnation of the proclaimed Oromia Synod from Abiy.[51] On 12
February, a nationwide protest was postponed. Abune Petros, the Secretary of the Holy Synod
announced that the demonstration would be postponed following peaceful talks with the Prime
Minister and a government agreement to solve the problem.[52] On 15 February, the Church
reached an agreement with the illegally ordinated synod.[53] The government lifted the internet
ban after five months on 17 July.[54]

Traditions

Inside Debre Sema'it village rock church

Priests and deacons conducting a church

liturgy service at Debre Meheret Kedus
Michael Ethiopian Orthodox Cathedral,
Washington, DC, US

The faith and practice of Orthodox Ethiopian Christians include elements from Miaphysite
Christianity as it has developed in Ethiopia over the centuries. Christian beliefs include belief in
God (in Geʽez / Amharic, ′Egziabeher, lit. "Lord of the Universe"), veneration of the Virgin Mary, the
angels, and the saints, besides others. According to the Ethiopian Orthodox Church itself, there
are no non-Christian elements in the religion other than those from the Old Testament, or Həggä
'Orät (ሕገ ኦሪት), to which are added those from the New Testament, or Həggä Wongel (ሕገ
ወንጌል).[55] A hierarchy of K'ədusan ቅዱሳን (angelic messengers and saints) conveys the prayers of
the faithful to God and carries out the divine will, so when an Ethiopian Christian is in difficulty, he
or she appeals to them as well as to God. In more formal and regular rituals, priests
communicate on behalf of the community, and only priests may enter the inner sanctum of the
usually circular or octagonal church where the tabot ("ark") dedicated to the church's patron saint
is housed.[56] On important religious holidays, the tabot is carried on the head of a priest and
escorted in procession outside the church. It is the tabot, not the church, which is consecrated.
At many services, most parish members remain in the outer ring, where debteras sing hymns and
dance.[57]
 Mid-20th century processional
cross from the Amhara Region,
typically carried on long poles
in Ethiopian Orthodox religious
processions

The Eucharist is given only to those who feel pure, have fasted regularly, and have, in general,
properly conducted themselves.[56] In practice, communion is mainly limited to young children
and the elderly; those who are at a sexually active age or who have sexual desires generally do
not receive the Eucharist. Worshipers receiving communion may enter the middle ring of the
church to do so.[56]

The Ethiopian Orthodox church is Trinitarian,[58] maintaining the Orthodox teaching, formalised at
the council of Nicea, that God is united in three persons: Father, Son, and Holy Spirit. This
concept is known as səllase (ሥላሴ), Geʽez for "Trinity".

Daily services constitute only a small part of an Ethiopian Orthodox Christian's religious
observance. Several holy days require prolonged services, singing and dancing, and feasting.

Fast days

An important religious requirement, however, is the keeping of fast days, during which adherents
abstain from consuming meat and animal products, and refrain from sexual activity.[56][59][60] The
Ethiopian Orthodox Church has 250 fasting days, 180 of which are obligatory for laypeople, not
just monks and priests, when vegan food is eaten by the faithful. During the 40-day Advent fast,
only one vegan meal is allowed per day.[61]
 An Ethiopian Orthodox ceremony at
Fasilides' Bath in Gondar, Ethiopia,
celebrating Timkat (Epiphany)

1. Fast for Hudadi or Abiye Tsome [ሁዳዴ/ዓብይ ጾም] (Great Lent), 55 days prior to Easter
(Fasika).[62][63] This fast is divided into three separate periods: Tsome Hirkal (ጾመ ህርቃል),
eight days commemorating Heraclius; Tsome Arba (ጾመ አርባ), forty days of Lent; and Tsome
Himamat (ጾመ ሕማማት), seven days commemorating Holy Week.[62][63][64]

2. Fast of the Apostles, 10–40 days, which the Apostles kept after they had received the Holy
Spirit. It begins after Pentecost.

3. The fast Tsome Dihnet (ጾመ ድህነት), which is on Wednesdays in commemoration of the plot
organized to kill Jesus Christ by Caiaphas and the members of the house of the high priest
and Fridays in commemoration of the Crucifixion of Jesus Christ (starts on Wednesday
after Pentecost and spans up to Easter, in other words all Wednesdays and Fridays except
during 50 days after Easter).[56]

4. The fast of Dormition, 16 days.

5. The fast preceding Christmas, 40 days (Advent). It begins with Sibket on 15th Hedar and
ends on Christmas Eve with the feast of Gena and the 29th of Tahsas and 28th if the year is
preceded by leap year.

6. The Fast of Nineveh, commemorating the preaching of Jonah. It comes on Monday,

Tuesday and Wednesday of the third week before Lent.

7. The gahad of Timkat (Epiphany), fast on the eve of Epiphany.

In addition to standard holy days, most Christians observe many saints' days. A man might give a
small feast on his personal saint's day. The local voluntary association (called the maheber)
connected with each church honours its patron saint with a special service and a feast two or
three times a year.[57]
Monasticism

Exorcism

Inda Abba Hadera holy water in Inda

Sillasie

Priests intervene and perform exorcisms on behalf of those believed to be afflicted by demons or
buda. According to a 2010 Pew Research Center study, 74% of Christians in Ethiopia report
having experienced or witnessed an exorcism.[65] Demon-possessed persons are brought to a
church or prayer meeting.[66] Often, when an ill person has not responded to modern medical
treatment, the affliction is attributed to demons.[66] Unusual or especially perverse deeds,
particularly when performed in public, are symptomatic of a demoniac.[66] Superhuman strength
—such as breaking one's bindings, as described in the New Testament accounts—along with
glossolalia are observed in the afflicted.[66] Amsalu Geleta, in a modern case study, relates
elements that are common to Ethiopian Christian exorcisms:

It includes singing praise and victory songs, reading from the Scripture,
prayer and confronting the spirit in the name of Jesus. Dialogue with
the spirit is another important part of the exorcism ceremony. It helps
the counsellor (exorcist) to know how the spirit was operating in the
life of the demoniac. The signs and events mentioned by the spirit are
affirmed by the victim after deliverance.[66]

The exorcism is not always successful, and Geleta notes another instance in which the usual
methods were unsuccessful, and the demons apparently left the subject at a later time. In any
event, "in all cases the spirit is commanded in no other name than the name of Jesus."[66]

Biblical canon

The Old Testament Books:

1. Genesis
 2. Exodus

3. Leviticus

4. Numbers

5. Deuteronomy

6. Joshua

7. Judges

8. Ruth

9. 1st & 2nd Samuel

10. 1st & 2nd Kings

11. 1st Chronicles

12. 2nd Chronicles (incl. Prayer of Manasseh)

13. Jubilees

14. Enoch

15. 1st & 2nd Esdras

16. 3rd Esdras & Ezra Sutuel

17. Tobit

18. Judith

19. Esther (with additions)

20. 1st Meqabyan*

21. 2nd & 3rd Meqabyan

22. Josippon

23. Job

24. Psalms (incl. Psalm 151)

25. Proverbs

26. Reproof

27. Ecclesiastes

28. Song of Solomon

29. Wisdom of Solomon

30. Ecclesiasticus
 31. Isaiah

32. Jeremiah (incl. Lamentations, 1st Baruch, Letter of Jeremiah, & 4th Baruch)

33. Ezekiel

34. Daniel (with additions, incl. Susanna & Bel and the Dragon)

35. Hosea

36. Joel

37. Amos

38. Obadiah

39. Jonah

40. Micah

41. Nahum

42. Habakkuk

43. Zephaniah

44. Haggai

45. Zechariah

46. Malachi

The New Testament Books:

1. Matthew

2. Mark

3. Luke

4. John

5. Acts

6. Romans

7. 1st Corinthians

8. 2nd Corinthians

9. Galatians

10. Ephesians

11. Philippians

12. Colossians
13. 1st Thessalonians

14. 2nd Thessalonians

15. 1st Timothy

16. 2nd Timothy

17. Titus

18. Philemon

19. Hebrews

20. James

21. 1st Peter

22. 2nd Peter

23. 1st John

24. 2nd John

25. 3rd John

26. Jude

27. Revelation

28. 1st Sinodos

29. 2nd Sinodos

30. 3rd Sinodos

31. 4th Sinodos

32. 1st Covenant

33. 2nd Covenant

34. Ethiopic Clement

35. Didascalia
 Drawing of the Virgin Mary 'with her
beloved son ' in pencil and ink, from a
manuscript copy of Weddasé Māryām,
c. 1875

Language

Ethiopian Orthodox celebration of Meskel

(Geʽez for "cross")

The divine services of the Ethiopian Church are celebrated in Geʽez, which has been the liturgical
language of the church at least since the arrival of the Nine Saints (Pantelewon, Gerima (Isaac, or
Yeshaq), Aftse, Guba, Alef, Yem’ata, Liqanos, and Sehma), who are believed to have fled
persecution by the Byzantine Empire after the Council of Chalcedon (451).[67] The Greek
Septuagint was the version of the Old Testament originally translated into Ge'ez, but later
revisions show clear evidence of the use of Hebrew, Syriac and Arabic sources. The first
translation into a modern vernacular was done in the 19th century by a man usually known as
Abu Rumi (died 1819). Later, Haile Selassie sponsored Amharic translations of the Ge'ez
Scriptures during his reign (1930–1974): one in 1935 before World War II and one afterwards
(1960–1961).[68] Sermons today are usually delivered in the local language.
Architecture

The Church of Saint George, a monolithic

church in Lalibela

There are many monolithic (rock-hewn) churches in Ethiopia, most famously eleven churches at
Lalibela. Besides these, two main types of architecture are found—one basilican, the other native.
The Church of Our Lady Mary of Zion at Axum is an example of the basilican design, though the
early basilicas are nearly all in ruin. These examples show the influence of the architects who, in
the 6th century, built the basilicas at Sanʻāʼ and elsewhere in the Arabian Peninsula. There are
two forms of native churches: one oblong, traditionally found in Tigray; the other circular,
traditionally found in Amhara and Shewa (though either style may be found elsewhere). In both
forms, the sanctuary is square and stands clear in the centre, and the arrangements are based
on Jewish tradition. Walls and ceilings are adorned with frescoes. A courtyard, circular or
rectangular, surrounds the body of the church. Modern Ethiopian churches may incorporate the
basilican or native styles and use contemporary construction techniques and materials. In rural
areas, the church and outer court are often thatched, with mud-built walls. The church buildings
are typically surrounded by a forested area, acting as a reservoir of biodiversity in otherwise de-
forested parts of the country.[69][70][25]

Ark of the Covenant

The Chapel of the Tablet at the Church of

Our Lady Mary of Zion is said to house the
original Ark of the Covenant.
The Ethiopian Church claims that one of its churches, Our Lady Mary of Zion, is host to the
original Ark of the Covenant that Moses carried with the Israelites during the Exodus. Only one
priest is allowed into the building where the Ark is located, ostensibly due to biblical warnings of
danger. As a result, international scholars doubt that the original Ark is truly there.

Throughout Ethiopia, Orthodox churches are not considered churches until the local bishop gives
them a tabot, a replica of the original Ark of the Covenant.[71][72] The tabot is at least six inches
(15 cm) square, and it is made of either alabaster, marble, or wood (see acacia). It is always kept
in ornate coverings on the altar.[71] Only priests are allowed to see or touch the tabot.[72][73] In an
elaborate procession, the tabot is carried around the outside of the church amid joyful song on
the feast day of that particular church's namesake.[71] On the great Feast of T'imk'et, known as
Epiphany or Theophany in Europe, a group of churches send their tabot to celebrate the occasion
at a common location where a pool of water or a river is to be found.[74]

Similarities to Judaism and Islam

The Ethiopian Church, Jerusalem

The Ethiopian Church places a heavier emphasis on Old Testament teachings than one might
find in other churches. Women are prohibited from entering the church temple during
menstruation;[75] they are also expected to cover their hair with a large scarf (or shash) while in
church, as described in 1 Corinthians, chapter 11. As with Orthodox synagogues, men and
women sit separately in the Ethiopian church, with men on the left and women on the right (when
facing the altar).[76] Mandated hair coverings for women and separation of the sexes in churches
is uncommon in other Christian traditions; but this is the case in some sects of Islam and
Judaism.[77]
Before praying, the Ethiopian Orthodox remove their shoes in order to acknowledge that one is
offering prayer before a holy God.[78] Ethiopian Orthodox worshippers remove their shoes when
entering a church temple,[76] in accordance with Exodus 3:5 (in which Moses, while viewing the
burning bush, was commanded to remove his shoes while standing on holy ground).
Furthermore, the Ethiopian Orthodox Tewahedo Church is known to observe the seventh-day
Sabbath (Saturday, or the lesser Sabbath), in addition to the Lord's Day (Sunday, or the Christian
Sabbath),[79] recognizing both to be holy days of joy, prayer, and contemplation, although more
emphasis, because of the Resurrection of Christ, is laid upon Sunday. While the Ethiopian Church
is known for this practice, it is neither an innovation nor unique to it,[80] deriving from the
Apostolic Constitutions and the Apostolic Canons[81][82] the former of which without the
Apostolic Canons included is in the church's 81-book canon as the Didascalia. The nature of the
Sabbath only became a doctrinal dispute in the Coptic Orthodox Church of Alexandria in the
centuries leading up to the issue being rectified by Ewostatewos.[83] The emperor Gelawdewos in
his Confession, an apologia of traditional beliefs and practices says "we do not honour it as the
Jews do... but we so honour it that we celebrate thereon the Eucharist and have love-feasts, even
as our Fathers the Apostles have taught us in the Didascalia".[84]

It is a common cultural practice for members of the Ethiopian Orthodox Tewahedo Church to
undergo male circumcision and to abstain from meats deemed unclean.[85][86][87][88][89][90][91] This
is purely done as a cultural tradition and not out of religious obligation, the liturgy explicitly
stating "let us not be circumcised like the Jews. We know that He who had to fulfil the law and
the prophets has already come.".[92][93][94][95][96]

The Ethiopian Orthodox Church prescribes several kinds of hand washing and traditionally follow
rituals that are similar to Jewish netilat yadayim, for example after leaving the latrine, lavatory or
bathhouse, or before prayer, or after eating a meal.[97] The Ethiopian Orthodox Church observes
days of ritual purification.[98][99] People who are ritually unclean may approach the church but are
not permitted to enter it; they instead stand near the church door and pray during the liturgy.[100]

Rugare Rukuni and Erna Oliver identify the Nine Saints as Jewish Christians, and attribute the
Judaic character of Ethiopian Christianity, in part, to their influence.[101]: 6, 8
Debtera

A painting of performing debteras

A debtera is an itinerant lay man trained by the Ethiopian Church to function principally as a
scribe or cantor, equivalent to minor orders. These men may act as deacons or exorcists, and the
role of folk healer is commonly undertaken as well. Folklore and legends ascribe the role of
magician to the debtera as well.[102]

Music

Ethiopian Orthodox priests dancing during

2015 Timkat celebration

The music of Ethiopian Orthodox Church traced back to Saint Yared, who composed Zema or
"chant", which divided into three modes: Geʽez (ordinary days), Ezel (fast days and Lent) and
Araray (principal feasts).[103] It is important to Ethiopian liturgy and divided into fourteen
Anaphoras, the normal use being of the Twelve Apostles. In ancient times, there were six
Anaphoras used by many monasteries.[104]

Patriarch-Catholicoi, archbishops and bishops

Patriarch-Catholicos

Since 1959, when the church was granted autocephaly by Cyril VI, Pope of the Coptic Orthodox
Church of Alexandria, an Ethiopian Patriarch-Catholicos of Eritrea also carrying the title of Abuna
is the head of the Ethiopian Orthodox Tewahedo Church. The Abuna is officially known as
Patriarch and Catholicos of Ethiopia, Archbishop of Axum and Ichege of the See of Saint
Taklahaimanot. The incumbent head of the Ethiopian Orthodox Tewahedo Church is Mathias who
acceded to this position on 28 February 2013.

Archbishops and bishops

Ethiopia:

Mathias, Patriarch and Head of all Archbishops of the Ethiopian Orthodox Tewahedo Church

Canada:

Demetrios, archbishop of Eastern Canada

Mekarios, Archbishop of Western Canada [105]

Middle East:

Dimetros, Archbishop of the United Arab Emirates and its surrounding areas

Kewestos, Archbishop of Jerusalem[106]

South America:

Thaddaeus, archbishop of the Caribbean and Latin America

United States:

Fanuel, archbishop of Washington, D.C.[107]

Petros, archbishop of New York and its surrounding areas. [108]

Philipos, archbishop of Pennsylvania and Head of Eyesus Church in Baltimore

Yaekob, archbishop of Georgia and its surrounding areas (Southeastern States)

Natnael, archbishop of Minnesota and its surrounding areas.

Natnael, archbishop of Colorado and surrounding areas

Selama, archbishop of Ohio

Sawiros, archbishop of Texas

Michael, archbishop of Northern California

Barnabas, archbishop of Southern California

Western Europe:

Yosef, Archbishop of Europe, in Rome.

Australia & New Zealand:

Lukas, Archbishop of Australia & New Zealand

Eparchies

The current eparchies of the church include:[109]

Awassa (Sidama) Kembata

Axum Methara

Ambo Mizan Teferi (Kaffa)

Arsi Negele-Borena

Assosa Ogaden (Somali Region)

Afar Omo

Bale Gobe Selalya

Wollega East Tigray

North Wollo West Tigray

South Wollo (Dessie) Central Tigray (Me'kele)

Gambela South Tigray

West Gojjam (Bahr Dar) Khartoum and Nubia

East Gojjam (Debre Markos) Shewa (Adama)

North Gondar North Shoa (Debre Berhan)

South Gondar (Debre Tabor) Washington, D.C., and surrounding areas

Jerusalem Eastern Canada

Illubabor Western Canada

Jigjiga Trinidad and Latin America

Jimma Port-au-Prince, Haiti Caribbean Islands Area

See also

Christianity portal

Ethiopia portal

Africa portal

Abuna

Biblical law in Christianity

 Christianity and Judaism

Christian observances of Jewish holidays

Christianity in Ethiopia

Eritrean Orthodox Tewahedo Church

Ethiopian Catholic Church

Ethiopian chant

Ethiopian Orthodox Church in Exile

List of abunas of Ethiopia

List of calendar of saints in the Orthodox Tewahedo

Oriental Orthodox Church

Mahibere Kidusan

Further reading

Budge, Ernest Alfred Wallis (1928). The Book of the Saints of the Ethiopian church (https://en.w
ikisource.org/wiki/The_Book_of_the_Saints_of_the_Ethiopian_church) . Cambridge, The
University Press.

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ttps://www.zeorthodox.org/) . ZEOrthodox.org. Ethiopian Orthodox Tewahedo Church.
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62. "Tsome Nenewe (The Fast of Nineveh)" (http://www.debreselam.net/index/?p=789) .

Minneapolis: Debre Selam Medhanealem Ethiopian Orthodox Tewahedo Church. 28 January
2015. Archived (https://web.archive.org/web/20150405110705/http://www.debreselam.ne
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63. Robel Arega. "Fasting in the Ethiopian Orthodox Church" (https://web.archive.org/web/2017

0331025244/http://eotcmk.org/site-en/index.php?option=com_content&task=view&id=56&I
temid=1) . Ethiopian Orthodox Tewahedo Church Sunday School Department – Mahibere
Kidusan. Why Fifty-Five Days?. Archived from the original (http://eotcmk.org/site-en/index.p
hp?option=com_content&task=view&id=56&Itemid=1) on 31 March 2017. Retrieved
30 March 2017.
64. "Great Lent - Abiy Tsom - ዐብይ ጾም First Sunday - Zewerede - ዘወረደ" (https://www.keraneyo-m
edhanealem.com/post/great-lent-abiy-tsom-%E1%8B%90%E1%89%A5%E1%8B%AD-%E1%8
C%BE%E1%88%9D-first-sunday-zewerede-%E1%8B%98%E1%8B%88%E1%88%A8%E1%8B%B
0) . Toronto, ON: Ethiopian Orthodox Tewahedo Church Keraneyo Medhane Alem. 3 March
2021. Retrieved 27 February 2023.

65. "Ten things we have learnt about Africa" (http://news.bbc.co.uk/2/hi/africa/8620249.st

m) . BBC News. April 15, 2010. Retrieved April 15, 2010. "In Ethiopia, 74% of Christians say
they have experienced or witnessed the devil or evil spirits being driven out of a person"

66. Geleta, Amsalu Tadesse. "Case Study: Demonization and the Practice of Exorcism in
Ethiopian Churches (http://www.lausanne.org/all-documents/ethiopian-case-study.html)
Archived (https://web.archive.org/web/20100101104543/http://www.lausanne.org/all-docu
ments/ethiopian-case-study.html) 2010-01-01 at the Wayback Machine". Lausanne
Committee for World Evangelization, Nairobi, August 2000.

67. Taddesse Tamrat, Church and State in Ethiopia, 1270-1527 (Oxford: Clarendon Press, 1972),
p. 23

68. Ullendorff, Ethiopia and the Bible, pp. 31-72

69. Abbott, Alison. "Biodiversity thrives in Ethiopia's church forests" (https://www.nature.com/i

mmersive/d41586-019-00275-x/index.html) . Nature. Retrieved 31 January 2019.

70. Bahnson, Fred (January 11, 2020). "The Church Forests of Ethiopia: A Mystical Geography"
(https://emergencemagazine.org/feature/the-church-forests-of-ethiopia/) . Emergence
Magazine.

71. "tabot" (https://www.britishmuseum.org/collection/object/E_Af1868-1001-21) . British

Museum. Retrieved 2024-01-31. "Curator's comments… The Tabots remain in the Qeddest
Qeddusan and are only brought out of the churches at festival times or in times of calamity,
in order to pray for divine help. When they leave the Queddest Qeddusan they are carried on
the heads of priests, veiled from public view by richly decorated cloths. Ornate silk
umbrellas are held over the Tabots as a sign of respect."

72. "The Ark of Covenant" (https://www.lisantewahdo.org/index.php/english/teachings/item/11

91-the-ark-of-the-covenant) . The Official Website of Eritrean Orthodox Tewahdo Church.
2021-12-01. Retrieved 2024-02-02.

73. Habtamu Teshome (2023-01-16). "Liturgical Worship, Part Three: Unique Features of
Ethiopian Orthodox Tewahedo Church" (https://eotcmk.org/e/unique-features-of-ethiopian-o
rthodox-tewahedo-church/) . Ethiopian Orthodox Tewahedo Church Sunday School
Department. Mahibere Kidusan. Retrieved 2024-02-02.
74. "Ethiopian epiphany" (https://ich.unesco.org/en/RL/ethiopian-epiphany-01491) . UNESCO.
2019. Retrieved 2024-02-07.

75. Daoud, Marcos; Hazen, Blatta Marsie (1991). "The Liturgy of the Ethiopian Orthodox
Tewahedo Church" (http://www.eotc.faithweb.com/liturgy.htm) . Ethiopian Orthodox
Church. Retrieved 24 August 2020.

76. Hable Selassie, Sergew (1997). The Church of Ethiopia – A panorama of History and Spiritual
Life. Addis Abeba, Ethiopia: Berhanena Selam. p. 66.

77. Duffner, Jordan Denari (13 February 2014). "Wait, I thought that was a Muslim thing?!" (http
s://www.commonwealmagazine.org/wait-i-thought-was-muslim-thing) . Commonweal.
Retrieved 26 July 2020.

78. Kosloski, Philip (16 October 2017). "Did you know Muslims pray in a similar way to some
Christians?" (https://aleteia.org/2017/10/16/did-you-know-muslims-pray-in-a-similar-way-to
-some-christians/) . Aleteia. Retrieved 25 July 2020.

79. Binns, John (28 November 2016). The Orthodox Church of Ethiopia: A History. I.B.Tauris.
p. 58. ISBN 9781786720375. "The king presided, overruled the bishops who were
committed to the more usual position that Sunday only was a holy day, and decreed that the
Sabbatarian teaching of the northern monks became the position of the church."

80. "The Sabbath: A Hallowed and Holy Day" (https://suscopts.org/resources/literature/1137/th

e-sabbath-a-hallowed-and-holy-day/) . Coptic Orthodox Diocese of the Southern United
States. "Since the first century, Christians made Sunday the Christian Sabbath and kept
Saturday as the Jewish Sabbath."

81. Platt, Thomas Pell (1834). "The Ethiopic Didascalia: Or, the Ethiopic Version of the
Apostolical Constitutions, Received in the Church of Abyssinia" (https://books.google.com/
books?id=X6rmAAAAMAAJ&q=sabbath) . "Assemble yourselves together in the church,
evening and morning; offer up praises, and sing; and read the Psalms of David, the sixty-
second, and moreover the hundred and fortieth. And especially on the Jewish Sabbath, and
on the first day of the week, the Christian Sabbath, which is the day of His holy resurrection,
offer up praises and thanksgivings and glory to the Lord, who hath created all things by his
Son Jesus Christ, whom he sent unto us, who was pleased to suffer according to his will,
and was buried in the tomb, and rose again from the dead."
82. "Apostolic Constitutions (Book VIII)" (https://www.newadvent.org/fathers/07158.htm) .
New Advent. "XXXIII. I Peter and Paul do make the following constitutions. Let the slaves
work five days; but on the Sabbath day and the Lord's day let them have leisure to go to
church for instruction in piety. We have said that the Sabbath is on account of the creation,
and the Lord's day of the resurrection. Let slaves rest from their work all the great week, and
that which follows it — for the one in memory of the passion, and the other of the
resurrection; and there is need they should be instructed who it is that suffered and rose
again, and who it is permitted Him to suffer, and raised Him again. Let them have rest from
their work on the Ascension, because it was the conclusion of the dispensation by Christ.
Let them rest at Pentecost, because of the coming of the Holy Spirit, which was given to
those that believed in Christ. Let them rest on the festival of His birth, because on it the
unexpected favour was granted to men, that Jesus Christ, the Logos of God, should be born
of the Virgin Mary, for the salvation of the world. Let them rest on the festival of Epiphany,
because on it a manifestation took place of the divinity of Christ, for the Father bore
testimony to Him at the baptism; and the Paraclete, in the form of a dove, pointed out to the
bystanders Him to whom testimony was borne. Let them rest on the days of the apostles:
for they were appointed your teachers to bring you to Christ, and made you worthy of the
Spirit. Let them rest on the day of the first martyr Stephen, and of the other holy martyrs
who preferred Christ to their own life."

83. Tamrat, Taddesse (1972). Church and State in Ethiopia, 1270-1527. Oxford: Clarendon Press.
ISBN 978-0-19-821671-1. OCLC 653228 (https://search.worldcat.org/oclc/653228) .

84. Bausi, Alessandro (2022). "The Confession of King Gälawdewos (r. 1540–1559): A
Sixteenth-Century Ethiopian Monophysite Document against Jesuit Proselytism" (https://w
ww.researchgate.net/publication/369016330_The_Confession_of_King_Galawdewos_r_154
0-1559_A_Sixteenth-Century_Ethiopian_Monophysite_Document_against_Jesuit_Proselytis
m) . ResearchGate.

85. "Circumcision" (http://www.infoplease.com/encyclopedia/science/circumcision.html) .

Columbia Encyclopedia. Columbia University Press. 2011.

86. N. Stearns, Peter (2008). The Oxford Encyclopedia of the Modern World. Oxford University
Press. p. 179. ISBN 9780195176322. "Uniformly practiced by Jews, Muslims, and the
members of Coptic, Ethiopian, and Eritrean Orthodox Churches, male circumcision remains
prevalent in many regions of the world, particularly Africa, South and East Asia, Oceania,
and Anglosphere countries."

87. R. Peteet, John (2017). Spirituality and Religion Within the Culture of Medicine: From Evidence
to Practice. Oxford University Press. pp. 97–101. ISBN 9780190272432. "male circumcision
is still observed among Ethiopian and Coptic Christians, and circumcision rates are also
high today in the Philippines and the US."
88. R. Peteet, John (2017). Spirituality and Religion Within the Culture of Medicine: From Evidence
to Practice. Oxford University Press. pp. 97–101. ISBN 9780190272432. "male circumcision
is still observed among Ethiopian and Coptic Christians, and circumcision rates are also
high today in the Philippines and the US."

89. DeMello, Margo (2007). Encyclopedia of Body Adornment. ABC-Clio. p. 66.

ISBN 9780313336959. "Coptic Christians, Ethiopian Orthodox, and Eritrean Orthodox
churches on the other hand, do observe the ordainment, and circumcise their sons
anywhere from the first week of life to the first few years."

90. Attwater, Donald (1937). The Dissident Eastern Churches. Milwaukee: Bruce Publishing
Company. p. 264.

91. Roberson, Ronald G. "The Ethiopian Orthodox Tewahedo Church" (https://cnewa.org/easter

n-christian-churches/oriental-orthodox-churches/the-ethiopian-orthodox-tewahedo-churc
h/) . The Eastern Christian Churches. Retrieved 20 July 2025 – via Catholic Near East
Welfare Association.

92. Daoud, Marcos (1959). The Liturgy of the Ethiopian Church. Ethiopian Orthodox Church,
Kingston, Jamaica. p. 41. ISBN 151886466X. "Henceforth, let us not be circumcised like the
Jews. We know that He who had to fulfil the law and the prophets has already come."

93. Ibn Assal, Al Safy (1996). "The Collection Of Safey Ibn Al-Assal" (https://stmary-church.co
m/ibn_assal.pdf) (PDF). stmary-church.com. Retrieved 2025-07-19. About food, nothing is
forbidden except those which were forbidden by the Apostles in the Book of Acts and their
Cannons in which they said: “That ye abstain from meats offered to idols, and from blood,
and from things strangled, and from fornication: from which if ye keep yourselves, ye shall
do well. Fare ye well.”.

94. Bausi, Alessandro (2022). "The Confession of King Gälawdewos (r. 1540–1559): A
Sixteenth-Century Ethiopian Monophysite Document against Jesuit Proselytism" (https://w
ww.researchgate.net/publication/369016330_The_Confession_of_King_Galawdewos_r_154
0-1559_A_Sixteenth-Century_Ethiopian_Monophysite_Document_against_Jesuit_Proselytis
m) . ResearchGate. "And concerning circumcision, we are not circumcised as the Jews,
because we know the words of Paul the spring of wisdom, who saith, 'Circumcision availeth
not, and uncircumcision availeth not, but rather a new creature, which is, faith in our Lord
Jesus Christ.' And again he saith to the men of Corinth, 'He that hath received circumcision,
let him not receive uncircumcision.' All the books of the doctrine of Paul are in our hands,
and teach us concerning circumcision and uncircumcision. But the circumcision that is
practised amongst us is according to the custom of the country, like the tattooing of the
face in Ethiopia and Nubia and the piercing of the ear amongst the Indians. And what we do
(we do) not in observance of the Law of Moses, but according to the custom of men."
 95. Bausi, Alessandro (2022). "The Confession of King Gälawdewos (r. 1540–1559): A
Sixteenth-Century Ethiopian Monophysite Document against Jesuit Proselytism" (https://w
ww.researchgate.net/publication/369016330_The_Confession_of_King_Galawdewos_r_154
0-1559_A_Sixteenth-Century_Ethiopian_Monophysite_Document_against_Jesuit_Proselytis
m) . ResearchGate. "And concerning the eating of swine's flesh we are not prohibited from
it, as the Jews are, by observance of the Law. Him also who eats thereof we do not abhor,
and him who eats not thereof we do not compel to eat, as our Father Paul wrote to the
Church of Rome, saying, 'Let not him who eateth despise him who eateth not; and, God
receiveth all'. The Kingdom of God is not eating and drinking, all is clean to the clean, but it
is evil for a man to eat with offence. And Matthew the Evangelist saith, 'There is nothing that
can defile the man except that which cometh forth from his mouth, but that which is in the
belly goeth forth and is contained in the draught, and is cast out and poured forth; and
(thus) He maketh all meats clean'."

96. Abir, Mordechai (28 October 2013). Ethiopia and the Red Sea: The Rise and Decline of the
Solomonic Dynasty and Muslim European Rivalry in the Region (https://books.google.com/bo
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98. Ian Bradley (2 November 2012). Water: A Spiritual History. Bloomsbury Publishing.
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99. H. Bulzacchelli, Richard (2006). Judged by the Law of Freedom: A History of the Faith-works
Controversy, and a Resolution in the Thought of St. Thomas Aquinas. University Press of
America. p. 19. ISBN 9780761835011. "The Ethiopian and Coptic Churches distinguishes
between clean and unclean meats, observes days of ritual purification, and keeps a kind of
dual Sabbath on both Saturday and Sunday."

100. Pedersen, Kristen Stoffregen (1999). "Is the Church of Ethiopia a Judaic Church?".
Warszawskie Studia Teologiczne. XII (2): 205–206.

101. Rukuni, Rugare; Oliver, Erna (January 2019). "Ethiopian Christianity: A continuum of African
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107. "Protest Held In Washington, DC Against Religious Attacks In Ethiopia" (https://www.gettyim

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news-photo/1463273764) . Getty Images. 2023-04-05. Retrieved 2023-12-07. "Abune
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108. Borkena (February 6, 2024). "Ethiopian Orthodox Church Patriarchate Secretary Deported to
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(Russian)

This article incorporates text from a publication now in the public domain: Butler, Alfred
Joshua (1911). "Abyssinian Church". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 1
(11th ed.). Cambridge University Press. pp. 95–96.

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External links

Divine Liturgy of the Ethiopian Orthodox Church (http://ethiopianorthodox.org/biography/engli

shethiopianliturgy.pdf)

Ethiopian Religions – Christianity, Islam, Judaism & Paganism (http://www.ethiopiantreasures.

co.uk/pages/religion.htm)

Ethiopian Orthodox Tewahedo Church (http://www.eotc.faithweb.com/) (Ethiopian Orthodox

Tewahedo Church -the oldest site)

CNEWA article by Ronald Roberson: Ethiopian Orthodox Tewahedo Church (https://cnewa.org/

eastern-christian-churches/toc/oriental-orthodox-churches/the-ethiopian-orthodox-tewahedo-
church/)

Historical Evolution of Ethiopian Anaphoras (https://web.archive.org/web/20080704115943/ht

tp://kidane-mehret.org/liturgy.html)

Abbink, J. A Bibliography on Christianity in Ethiopia. Leiden: African Studies Centre, 2003 (http://
www.ascleiden.nl/pdf/workingpaper52.pdf) (PDF)

Portals: Ethiopia Christianity Religion History Philosophy