Orthodox Tewahedo
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Orthodox Tewahedo is the common and historical name of the two dominant Oriental Orthodox Christian churches in Eritrea and Ethiopia. The Orthodox Tewahedo were administratively part of the Coptic Orthodox Church until 1959, when the church was granted its own Patriarch by Coptic Orthodox Pope of Alexandria and Patriarch of All Africa, Cyril VI.
Following the independence of Eritrea from Ethiopia in 1993, the Eritrean Orthodox Tewahedo Church was granted autocephaly by Pope Shenouda III of the Coptic Orthodox Church of Alexandria and it officially separated from the Ethiopian Orthodox Tewahedo Church.
Name
Tewahedo (Te-wa-hido) (Ge'ez ተዋሕዶ tawāhidō, modern pronunciation tewāhidō) is a Ge'ez word meaning "being made one" or "unified". This word refers to the Oriental Orthodox belief in the one single unified Nature of Christ; i.e., a belief that a complete, natural union of the Divine and Human Natures into One is self-evident in order to accomplish the divine salvation of humankind, as opposed to the "two Natures of Christ" belief (unmixed, but unseparated Divine and Human Natures, called the Hypostatic Union) which is held by the Roman Catholic and Eastern Orthodox churches. According to the Catholic Encyclopedia article on the Henotikon:[1] the Patriarchs of Alexandria, Antioch, and Jerusalem, and many others, all refused to accept the "two natures" doctrine decreed by the Council of Chalcedon in 451, thus separating them from the Roman Catholic and Eastern Orthodox — who themselves separated from one another later on in the East-West Schism in 1054, although not over Christological views.
The Oriental Orthodox Churches, which today include the Coptic Orthodox Church of Alexandria, the Armenian Apostolic Church, the Syriac Orthodox Church, the Malankara Orthodox Church of India, the Ethiopian Orthodox Church, and the Eritrean Orthodox Tewahedo Church, are referred to as "Non-Chalcedonian", and, sometimes by outsiders as "monophysite" (meaning "One Single Nature", in reference to Christ). However, these Churches themselves describe their Christology as miaphysite (meaning "One United Nature", in reference to Christ; the translation of the word "Tewahedo").
Origins
The Orthodox Tewahedo churches claim their origins from the royal official said to have been baptized by Philip the Evangelist (not to be confused with Philip the Apostle), one of the seven deacons:
- 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 Isaiah that the Ethiopian was reading. After the Ethiopian received an explanation of the passage, he 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 ca. 42 to 52.
Orthodox Christianity became the established church of the Axumite Kingdom under king Ezana in the 4th century through the efforts of a Syrian Greek named Frumentius, known to the churches' followers as Abba 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 converted Emperor Ezana to Christianity, causing him to be baptised. Ezana sent Frumentius to Alexandria to ask the Patriarch, St. Athanasius, to appoint a bishop for Ethiopia. Athanasius appointed Frumentius himself, who returned to Ethiopia as Bishop with the name of Abune Selama.
From then on, until 1959, the Pope of Alexandria, as Patriarch of All Africa, always named an Egyptian (a Copt) to be Abuna or Archbishop of the Ethiopian Church.
Middle Ages
Union with the Coptic Orthodox Church 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 observance of canonical consecration for all churches. These examples show the close relations of the two churches concurrent with the Middle Ages.
In 1439, in the reign of Zara Yaqob, a religious discussion between Abba Giyorgis and a French visitor had led to the dispatch of an embassy from Ethiopia to the Vatican.
Jesuit interim
The period of Jesuit influence, which broke the connection with Egypt, began a new chapter in Church history. The initiative in the Roman Catholic missions to Ethiopia was taken, not by Rome, but by Portugal, as an incident in the struggle with the Muslim Ottoman Empire and Sultanate of Adal for the command of the trade route to India by the Red Sea.
In 1507 Matthew, or Matheus, an Armenian, had been sent as an Ethiopian envoy to Portugal to ask for aid against the Adal Sultanate. In 1520 an embassy under Dom Rodrigo de Lima landed in Ethiopia (by which time Adal had been remobilized under Ahmad ibn Ibrihim al-Ghazi). An interesting account of the Portuguese mission, which lasted for several years, was written by Francisco Álvares, the chaplain.
Later, Ignatius Loyola wished to take up the task of conversion, but was forbidden. Instead, the pope sent out João Nunes Barreto as patriarch of the East Indies, with Andre 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. Susenyos made Roman Catholicism the official state religion, but was met with heavy resistance by his subjects, and the authorities of the Ethiopian Orthodox Church, and eventually had to abdicate in 1632 to his son, Fasilides, who promptly restored the state religion to Ethiopian Orthodox Christianity. He then expelled the Jesuits in 1633, and in 1665, Fasilides ordered that all Jesuit books (the Books of the Franks) be burned.
Colonial years
In the 1920s the Italian colonial power in Eritrea started the first attempts to found a separate Eritrean Orthodox Church. Until then the Orthodox Church in Eritrea was practically part of the Ethiopian Orthodox Tewahedo Church, with a strong link to Aksum in Tigray as the traditional centre of the Church structure. This was, however, against the interest of the colonizer: Eritrea as a separate colony was supposed to have a church independent from the neighbor's influence, in order to be fully integrated into the colonial system. The separate Eritrean Church was short-lived. When it was still not fully established, the Italians invaded Ethiopia in 1935, and then formed a unified territory called Africa Orientale Italiana, encompassing Eritrea, Ethiopia and Italian Somalia. Eritrea was unified with the northern Ethiopian province of Tigray, and both Orthodox Churches unified. This unification remained valid even after the defeat of the Italians and their loss of the whole territory in 1941.
The Ethiopian Orthodox Tewahedo Church was granted autocephaly by Pope Joseph II of Alexandria, head of the Coptic Orthodox Church of Alexandria in 1950. At that time Eritrea was a separate colonial territory under British administration, but nevertheless the Orthodox Church in Eritrea was simply made a division of the Ethiopian Orthodox Tewahedo Church, as the British had no interest to strongly separate the Eritrean highlands from the Ethiopian highlands, corresponding to their politics of unification of the highlands (with the option of separation of the Muslim lowlands of Eritrea and their inclusion into the British Sudan).
Distinctive traits common to both
Biblical canon
The Tewahedo Church Canon contains 81 books. This canon contains the books accepted by other Orthodox Christians.[2]
- The Narrower Canon contains Enoch, Jubilees, and I II III Meqabyan. (These are unrelated to the Greek I, II, III Maccabees with which they are often confused.) The canonical Enoch differs from the editions of the Ge'ez manuscripts in the British Museum and elsewhere (A-Q) used by foreign scholars (OTP), for example in treatment of the Nephilim of Genesis 6.[citation needed] The current 81 book version was published in 1986, containing the same text as previously published in the Haile Selassie Version of the Bible, only with some minor modifications to the New Testament translation.
- Some sources speak of the Broader Canon, which has never been published as a single compilation but is said to include all of the Narrower Canon, as well as additional New Testament books said to have been used by the early church: two Books of the Covenant, four Books of Sinodos, an Epistle of Peter to Clement—also known as "Ethiopic Clement," and the Ethiopic Didascalia. These may not all bear close resemblance to works with similar titles known in the west. An eight-part, Ethiopic version of the history of the Jewish people written by Joseph be Gorion, known as the 'Pseudo-Josephus' is considered part of the broader canon, though it would be considered an Old Testament work.[3]
Autocephaly after independence of Eritrea
Following the independence of Eritrea from Ethiopia in 1993, the newly independent Eritrean government appealed to Pope Shenouda III of the Coptic Orthodox Church of Alexandria for Eritrean Orthodox autocephaly.
Tensions were high between the Ethiopian Orthodox Tewahedo Church and the Eritrean Orthodox Tewahedo Church, and no representative from the Ethiopian Orthodox Tewahedo Church attended the official recognition of the newly autocephalous body. However, the Ethiopian Church has recognized the Autocephalous status of the Church of Eritrea although it objected to the method in which the Coptic Church went about granting it. Eritrea's first two Patriarchs were originally Archbishops of the Ethiopian Orthodox Tewahedo Church, and the first Patriarch, Abune Phillipos did visit Addis Ababa during joint efforts by the two Churches to explore a possible resolution to a border conflict that had broken out between the two countries in 1998. The two churches, remain in full communion with each other and with the other Churches of Oriental Orthodoxy, although the Ethiopian Church, along with the Coptic Orthodox Church have not recognized the deposition of the third Patriarch of Eritrea, and the enthronement of the fourth Patriarch, Abune Dioskoros.
The first Patriarch of Eritrea was Abune Phillipos who died in 2004 and was succeeded by Abune Yacob. The reign of Abune Yacob as Patriarch of Eritrea was very brief as he died not long after his enthronement, and he was succeeded by Abune Antonios as 3rd Patriarch of Eritrea.
Abune Antonios was elected on 5 March 2004, and enthroned as the third Patriarch of Orthodox Tewahedo Church of Eritrea on 24 April 2004. Pope Shenouda III presided at the ceremony in Asmara, together with the Holy Synod of the Eritrean Orthodox Church and a Coptic Orthodox Church delegation.
References
- ↑
- ↑ "The Bible". Ethiopian Orthodox Tewahedo Church. Retrieved 23 January 2012.
- ↑ Cowley, R.W. (1974). "The Biblical Canon Of The Ethiopian Orthodox Church Today". Ostkirchliche Studien 23: 318–323. Retrieved 21 January 2012.