The Oriental Orthodox Churches

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 The Oriental Orthodox Churches:
their genesis and significance in Africa

Ayalkibet Berhanu Tesfaye 1

Worldwide, there are six (6) Oriental Orthodox Churches, all of which are in full
communion with each other. These churches are the:
Coptic Orthodox Church of Alexanderia,
Ethiopian Orthodox Tewahido Church,
Armenian Apostolic Church,
Syriac Orthodox Church of Antioch (also known as Syrian Orthodox Church),
Indian Orthodox Church, and
Eritrean Orthodox Tewahido Church.

These six churches indicated above accept the dogmatic position that was taken in
the first three ecumenical councils of:- (a) Nicean (325 AD), (b) Constantionople (381
AD), and Ephesus (431 AD) and ultimately rejected the nature of the Christological
formula which was put forth by the Council of Chalcedon (451 AD). 2
The reason for their rejection was that the Council of Chalcedon (451) held that
Jesus has two natures — one divine and the other human. Although these natures
are inseparable, this Coucil maintained that they act as one hypostasis (i.e., one
nature who shares two distinct natures). 3 To the spiritual epistomologists who were
led by St. Cyril of Alexandria and those who supported his Christological formula, the
position that was taken at the Council of Chalcedon (451 AD) was tantamount to
accepting Nestorianism. Doctrinally, this idea of the two nature of Christ was
previously rejected by the Council of Ephesus (431 AD). 4

In response to the Council of Chalcedon (451 AD), the counter argument was
effectively advanced by St. Cyril of Alexandria who maintained that the Incarnation
was more important than all other dogmatic considerations. He expressed his
1
(Ethiopia, South Africa), a deacon and a general secretary of the Ethiopian Orthodox Tewahido
Church, South Africa Diocese, PhD student at the Univesity of KwaZulu-Natal in South Africa;
ayalkibet@gmail.com
2
Desta, Alemayehu. Introduction to the Ethiopian Orthodox Faith. (USA: Author House, 2012), 69.
3
What is Coptic Christianity, and what do Coptic Christians believe?
http://www.gotquestions.org/Coptic-Christianity.html
4
Wondmagegnehu, Aymro and Motovu, Joachim.The Ethiopian Orthodox Church (Addis Ababa:
Ethiopian Orthodox Mission,1970),121.

1
position as follows: “Incarnation is a divine mystery. The two natures of Godhead
and Manhood are perfectly united and Christ is thus one person and one Nature from
two natures.”5 An elaboration on this argument maintained that: “By the union of the
nature in the Incarnation the two natures become one nature, the natures being
united without separation, without confusion, and without change.” 6 This union of
humanity and divinity of Christ was achieved in the Virgin Mary’s womb and is
inseparable and indivisible. Consequently, it follows that Christ is completely Divine
and Human at all times and in all actions as He is simultaneously fully God and fully
Human. The Oriental Orthodox churches are, therefore, often labelled by others as
Monophysite churches. However, this label is rejected by the Oriental Churches as
it is a misnomer which, at best, represents a gross misunderstanding of the Oriental
Orthodox Churches’ Christological formula. This Monophysite is associated with
Eutychian Monophysitism, 7 “who denied the union of the human by divine, and is
believed to have taught that in Christ the human Nature was absorbed by the divine
nature. They also do not accepted the Dyophysite teachings of Nestorius.”8
Understandably, therefore, the Oriental Orthodox Churches prefer to be called "non-
Chalcedonian" or "Miaphysite" churches (i.e. believing in one composite/conjoined
natures from two). 9

The Oriental Orthodox Churches are heirs to some of the richest and most ancient
traditions in Christondom in that they are hierarchically independent. These Churches
use ancient languages in their liturgy and calender , in the cases of Ethiopia and
Eritrea, operate on the basis of the Julian calendar. The Coptic Church has its own
calendar which “begins with year 248, [it corresponds to 1 “Anno Martyrum” AM or in]
the ‘Year of the Martyrs.’” 10 Other traditional practices pertain. For instance, in the
case of the Coptic Church, they use the Coptic language and in Ethiopia’s case, the
Ge’ez language and modern Amharic. Similarly in the Eritrean Orthodox Church,

5
Wondmagegnehu, Aymro and Motovu, Joachim.The Ethiopian Orthodox Church, 95.
6
Wondmagegnehu, Aymro and Motovu, Joachim.The Ethiopian Orthodox Church, 95.
7
Denying the two natures of Christ.
http://www.gotquestions.org/Coptic-Christianity.html
8
Wondmagegnehu, Aymro and Motovu, Joachim.The Ethiopian Orthodox Church, 98.
9
What is Coptic Christianity, and what do Coptic Christians believe?
http://www.gotquestions.org/Coptic-Christianity.html
10
de Gruchy, John, “From Cairo to the Cape: The significance of Coptic Orthodoxy for African
Christianity”Journal of Theology for Southern Africa, no.99 (1997), 29.
Coptic Orthodox Church,
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Coptic/CopticChurch.html
2
both Ge’ez and Tigrigna are used. These Churches long tradition of monastic
spirituality, has produced considerable religious literature and their own iconographic
tradition. Moreover, since their earliest days, the Oriental Orthodox Churches have
developed their own forms of liturgy, art, and literature. 11

Each of the six churches traces its origins to apostolic missions of the first century.
For instance, Saints Thaddeus and Bartholomew are believed to have been martyred
in Armenia; St. Mark is referred to as the first bishop of Alexandria; St. Philip is said
to have baptized an Ethiopian eunuch [Bakos], who had gone on a pilgrimage to
Jerusalem and who returned home to spread the faith in African lands, particularly in
Ethiopia; Antioch is mentioned in the book of Acts as the place where the term
“Christian” was first used; and St. Thomas is believed to have been martyred in
South India. 12 These significant manifestations of belief by ancient Christians who
were willing to accept martyrdom indicates the spiritual strength of the kerigma to
which they were responding.

Historically, the division between the ancient Oriental Orthodox Churches and other
Churches can be traced back to the years after the Council of Chalcedon in 451 AD,
whose Christological teaching was not accepted by the Oriental Orthodox Churches.
In arguing the merits of the Church’s unity, scholars maintain that “the whole
Christian world is fully aware of the fact that there had been a universal church until
Chalcedon (451) and believes that it is still invisibly one since Christ is one and the
church is one.”13 Complementing this argument is Archbishop Yesehaq of the
Ethiopian Orthodox Church who attests that:

It is necessary, therefore, for all christian [Churches] to admit that God is not a
Roman Catholic or a protestant. He is neither Monophysite nor Dyophysite or any
other kind of indicated denomination that refers to political authorities and
nationalistic ideas which are contrary to the high principle of equality, unity , and
Christian love. But Jesus Christ , Our Lord, and God, is one Creator, one Saviour,
for all [Human]kind, who has the blood of all races in His veins, as he is the
14
universal redeemer.

11
Michael S. Allen (2005). An Introduction to the Oriental Orthodox Churches
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Home.html
12
Michael S. Allen (2005). An Introduction to the Oriental Orthodox Churches.
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Home.html
13
Mekarios, Abuna. et al. The Ethiopian Orthodox Tewahedo church Faith, Order of worship,
and Ecumenical Relations (Addis Ababa: Tensae Publishing House, 1996), 143.
14
Yesehaq, Abuna. The Ethiopian Tewahedo Church (New York: Vantage Press, 1989), 101.
3
In his book, Timherte Melekot, (the Amharic version), Asrat Gebremariam, an
Ethiopian Orthodox Tewahido Church writer of the 20th century, carefully examined
the contentious theological argument that took place between the Oriental Orthodox
and Roman Catholic Churchs at Chalcedon in 451 and the current retrospective
assessment of its divisive arguments. His evaluation of what transpired was that “the
Oriental Orthodox Church as it condemned Nestorius, it also condemns the heresy of
Eutyches. Similarly, the Roman Catholic Church as it condemned Eutyches, it also
condemns the teaching of Nestorius. Therefore, this is common ground on which the
original unity of Christ’s church could be restored as long as both church bodies
goodheartedly strive for unity.” 15 This argument is consistent with Christ’s teachings
when he prayed for his followers unity, “...that they may all be one” (John 17:21).

African Indigenous (Authentic) Christianity

Contrary to what may be viewed as conventional wisdom, Christianity in Africa was

not introduced by 19th century missionaries. To the contrary, Africa’s piety was
manifested in its hosting the Holy Family into Egypt after the birth of Jesus16 and the
baptism of an Ethiopian eunuch, 17 as was indicated above. The antecedent to these
developments was the premier position that Ethiopia held in religion in general which
saw it being referred to as a metaphor for Africa in Psalm 68:31 which said: “Princes
shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God”. In the
Christian era, Egypt and Ethiopia are the centres of Christianity’s beginning and
defenders of its original teachings. These churches along with the Eritrean Church
are representatives of the “...One, Holy, Universal and Apostolic Church founded by
18
Jesus Christ. ” They are called the Oriental Orthodox Churches.

Three of the six Sees of the Oriental Orthodox Churches, are based in Africa. These
are the Coptic Orthodox Church of Alexandria, in Cairo; the Ethiopian Orthodox
Tewahido Church, in Addis Ababa; and the Eritrean Orthodox Tewahido Church, in

15
Gebeemariam, Asrat. Timherte Melekot 2nd book (Addis Ababa, 1999), 164.
16
What does scripture tell us about Mary's life? http://campus.udayton.edu/mary/questions/faq/faq02.html
17
Hara Ze-tewahido,
https://haratewahido.wordpress.com/2015/02/01/%E1%89%A0%E1%88%A6%E1%88%B5%E1%89%B5-
%E1%8A%A0%E1%88%85%E1%8C%89%E1%88%A8-
%E1%88%B5%E1%89%A5%E1%8A%A8%E1%89%B5-%E1%8A%A83200-
%E1%89%A0%E1%88%8B%E1%8B%AD-%E1%8B%88%E1%8C%88%E1%8A%96%E1%89%BD-
%E1%89%B0/
18
Wondmagegnehu and Motovu, The Ethiopian Orthodox Church, 96.
4
Asmara. The first two of these churches were founding members of the World
Council of Churches (WCC). 19 The Eritrean Orthodox Tewahido Church was
originally under Ethiopia when the latter became a founding member of the WCC,
since its autocephaly in 1993, Eritrea has been an independent member of the WCC.
It is important that these three churches are examined on an individual basis in order
that their historical backgrounds be clearly understood.

1. The Coptic Orthodox Church

Although it was historically located in Alexandria, the Coptic Orthodox Church is

presently centred in Cairo, Egypt. Along with Jerusalem, Antioch, Rome and
Constantinople, Alexandria was one of the five patriarchal thrones of early
Christendom. 20 Founded by St. Mark the Evangelist, the Coptic church traces its
history back to Egypt. He travelled to that country in A.D. 61 by way of the Libyan
desert. 21 Prior to his arrival in Egypt, his apostolic mission was undertaken following
his missionary journey in which he accompanied the Apostles St. Peter, St. Paul, and
St. Barnabas to many locations. 22 St. Mark was also known from gospel teachings
as one of the seventy Apostles who were chosen by Jesus Christ (Luke 10:1). He
was also the first patriarch of Alexandria, was martyred in A.D. 68 and the first church
in Egypt was named after him. 23 The unbroken hierarchy of the Coptic Patriarchal
See, continues up until today with its 118th Patriarch, His Holiness Tawadros II.

One of the greatest legacies of the Coptic Church is the monastic tradition, described
by Coptic scholar Aziz Atiya as “the gift of Egypt to Christendom”. 24 As early as the
second or third century, Christians desiring to devote themselves entirely to a life of
prayer and fasting began to retreat to the solitude of the Egyptian desert. Paralleling
this development is the generally accepted fact that St. Antony the Great is regarded

19
World Council of Churches: Oriental Orthodox
http://www.oikoumene.org/en/church-families/orthodox-churches-oriental/oriental-orthodox-churches
20
Michael S. Allen (2005). An Introduction to the Oriental Orthodox Churches.
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Home.html
21
Michael S. Allen (2005). Coptic Orthodox Church
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Coptic/CopticChurch.html
22
Michael S. Allen (2005). Coptic Orthodox Church
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Coptic/CopticChurch.html
23
Michael S. Allen (2005). Introduction to our Coptic Orthodox Church
http://stm arkcharlotte.org/wp/the-coptic-church/
24
Michael S. Allen (2005). An Introduction to the Oriental Orthodox Churches.
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Home.html
5
as the father of monasticism, though it was his younger contemporary, St.
Pachomius, who first organized a formal, communal style of monastic life. 25 From
Egypt, the monastic movement spread throughout the Christian world despite
challenges from Islam and has began to experience a revival in the late twentieth
century. Currently, there are several hundred monks and nuns both in Egypt and
abroad who have devoted their lives to monasticism. In essence, therefore, the
Coptic Orthodox Church is rightly referred to “...as the Cradle of Monasticism...[as it]
had a role in laying the bases for...Christian Theology.” 26

Another significant contribution made by the Coptic Church to Christianity is its

theological education through “The Theological Catechetical School of Alexandria
(the First Seminary).” 27 This partially explains why Alexandria became a renowned
centre of learning especially in theology. It follows, therefore, that many of the early
church fathers flourished in Christian Egypt. Notable among them were Clement of
Alexandria and his successor Origen who headed the Catechetical School at
Alexandria, one of the most famous institutions of learning in antiquity. 28 Other
towering figures were St. Athanasius the Great, a defender of orthodoxy at the First
Ecumenical Council (325), and St. Cyril of Alexandria, the most influential voice at
the Third Ecumenical Council (431). The works of St. Cyril, who vehemently rejected
Nestorius’s apparent separation of Christ’s humanity from his divinity, are often cited
by Oriental Orthodox theologians as a foundation for the rejection of the Council of
Chalcedon (451). Coptic Church membership is now estimated to be 16 million in
Egypt and abroad. 29

25
Michael S. Allen (2005). An Introduction to the Oriental Orthodox Churches.
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Home.html
26
Twafik, Wedad. “Theological education in the Coptic Orthodox Church ( the Churchof of
Alexandria). In Handbook of Theological Education in Africa, edited by Isabel Apawo Phiri and
Dietrich Werner (ed), 263-269, (Pietermaritzburg: Cluster Publications, 2013), 265.
27
Tawfik , Wedad, Theological education in the Coptic Orthodox Church, 267.
28
Michael S. Allen (2005). An Introduction to the Oriental Orthodox Churches.
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Home.html
29
Coptic Orthodox Church of Alexandria, http://en.wikipedia.org/wiki/Coptic_Orthodox_Church_of_Alexandria

6
 2. The Ethiopian Orthodox Tewahido Church (EOTC)

Historiographically, as has been attested in the Old and New Testaments, Ethiopia is
the first African nation to have adhered to the Jewish religion (900 B.C) 30 and
subsequently, the Christian religion from its inception, beginning with the apostolic
era. With respect to the former, monotheism was concretized between the Queen of
Sheba of Ethiopia and King Solomon of Israel. With respect to Christianity, it was
first brought to Ethiopia in 34 A.D. as a result of an Ethiopian eunuch who was
baptized by the Apostle Philip, and then introduced this faith to his own country (Acts
8:26-40). Following this development, St. Matthew, the evangelist, and later St.
Andrew also came to Ethiopia and continued this missionary activity of spreading the
Christian faith. 31 This evidence leads to the inescapable fact that not only was there a
transformation from Judaism to Christianity, but also, the EOTC can rightly be
regarded as an African indigenous church and one of the earliest apostolic churches
in the world. This phenomenon has been described thus:

The Ethiopian Orthodox Church’s uniqueness implies that she is not a copy of eithr
the Coptic (meaning Egyptian) or any other church in the world but original, i.e., the
Orthodox Church of Ethiopia. She...occupies a remarkable place in the country’s
history. The long history of indigenization of the Church has enabled her to
develop unique features which show that she is [quintessentially] African....[So
profound was this adherence to uniqueness that] African Churches which were
founded between 1880 and 1920, established new religious organizations that
were run by Africans as religious protest movement based on the idea of
32
Ethiopianism....

The foregoing accurately describes Ethiopia’s unique Christian identity. This was
initiated by the visit of Queen of Sheba, (Queen Makeda) of Ethiopia to King
Solomon of Jerusalem as a result of her having been intrigued by his legendary
wisdom. That visit brought about a remarkable outcome for Ethiopia and by
extrapolation, for Africa. What follows are the main elements:

1. The birth of the Solomonic Dynasty in Ethiopia began with Emperor Menelik I,
Solomon’s first born, 33 whose mother was the Queen of Sheba. The
significance of this development is that the...Kebra Nagast (The Glory of the

30
Ethiopian Orthodox Tewahido Church, “ Christian perspective on the Christian religion on Ethiopia”
http://eotc.faithweb.com/orth.html
31
Tesfaye, Ayalkibet. “The Ethiopian Orthodox Tewahedo Church and its traditional theological
education system.” In Handbook of Theological Education in Africa, edited by Isabel Apawo
Phiri and Dietrich Werner(ed), 281-291 (Pietermaritzburg: Cluster Publications, 2013), 283.
32
Tamene, Getnet. “Features of the Ethiopian Orthodox Church and the Clergy” Journal of Asian
and African studies, no. 7(1998), 90.
33
Tamene, Getnet, “Features of the Ethiopian Orthodox Church and the Clergy”, 92.
7
 Kings), a medieval work usually cited as the textual source for the monarchical
tradition, records the intriguing legend relating to Menelik. It has been
maintained that he was sent to Jerusalem to visit his father, King Solomon.
While he was there, he was annointed in anticipation of returning to
Ethiopia.This return on Menelik’s part resulted in the Ark of the Covenant
[arguably, the most sacred relic in both Judaism and Christianity] being
brought from Jerusalem to Ethiopia in approximately 900 B.C. 34 There are
many who believe that the Ark is still there [in Ethiopia] to this day, carefully
guarded in a sanctuary near the Church of St. Mary of Zion in Axum. 35
However, the Solomonic dynasty ended with the overthrow of Emperor Haile
Silassie I of Ethiopia in 1974. 36

2. Accompanying this most sacred of relics were members of each of the 12

tribes of Israel, including members of the Levite clergy. They brought with
them the Old Testament books. 37 The assembling of this body of relics
facilitated Ethiopians in their worship of the Monotheistic God.
3. Ethiopians began to practise circumcision which was a Jewish tradition and as
such, expressed their relationship with God. What started as a religious
phenomenon has now been acknowledged as a healthful anti-HIV and
sexually transmitted infection preventative. All of the above-mentioned
phenomena combined in effecting Ethiopia’s transformation from being a
nation whose religion was based on natural law (law of consciousness) to one
that was based on Covenant law. 38

4. Axum (Ethiopia’s ancient capital) was founded by Axsumawi the great

grandson of Ham and descendent of Noah. 39

5. In the 14th century, Emperor Dawit or David (1380 – 1410) of Ethiopia brought
from Jerusalem iconic relics that many maintain are authentic: (a) a part of the
True Cross on which Jesus was crucified; and (b) Icon known today as
“Kure’at Reesu” that depicts the portray of Christ Crown with the thorns and
other important Chrisian relics [including St. Mary’s image that was painted by
St. Luke]. 40

34
Shahid, “The Solomonides” In The worlds of Eastern Christianity, 300-1500 Volume 4: Languages
and Cultures of Eastern Christianity: Ethiopian, edited by Alessandro (ed), 146-178 (England:
Ashgate Publishing Limited, 2012),157.
Hancock, Graham, The sign and the seal: the explosively controversial international best seller: a
quest for the lost Ark of the Covenant ( London: Arrow Books, 1992), 450.
35
Ethiopian Orthodox Tewahedo Church,
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Ethiopian/EthiopianChurch.html
36
Tamene, Getnet, “Features of the Ethiopian Orthodox Church and the Clergy”, 87.
http://www.aepress.sk/aas/full/aas198h.pdf
37
Gerima, Abuna et al., The Ethiopian Orthodox Tewahedo Church History from the Birth of Christ up
to 2000: Ethiopia Stretches out her hands to God (2008), 9-11.
38
when we say the law of consciousness, it is believed that the one True God worship (the God of Noah) had
been in existence in the early times, but it was confined to a limited number of families, that the Sun God was
widely known in Axum, one of Ethiopia’s earliest kingdom.
39
Yesehaq, Abuna, The Ethiopian Tewahedo Church, 3.
40
Melaku, L, History of the Ethiopian Orthodox Tewahedo Church: From the Reign of Emperor Caleb
8
Coupled with 12th-13th century construction of “...the rock-hewn church buildings...”, 41
the heritage mentioned above, its liturgy, history, ancient manuscripts, and
enchanging musical composition, Ethiopia has seen a significant influx, scholars,
writers, and tourists from all over the world. Between 330 A. D. when St. Frumentius
was ordained by St. Athnasius of Alexandria and the Ethiopian Church’s autocephaly
in 1950, Coptic Bishops were assisting the Ethiopian Church solely in ordination.
Other administrative and evangelization was the sole responsibility of Ethiopian
scholars. 42 His Holiness Mathias I, is the 6th patriarch of the EOTC. The EOTC has
“more than 45 million members, 40, 000 churches and monasteries, and about
500,000 clergymen, mainly in Ethiopia. It has been the dominant church in Ethiopia
since the 4th century and is also the largest Oriental Orthodox Church in the world.” 43

3. The Eritrean Orthodox Tewahido Church

Despite the geographic and nationalistic differences between Eritrea and Ethiopia,
there is a symbiotic relationship in their religious traditions which has existed for
almost three millennia. This is manifested in the fact that there are no significant
differences between the Eritrean Orthodox Tewahido Church and the Ethiopian
Orthodox Tewahido church on any level or manifestation. 44 This relationship can be
explained by the fact that until its independence in 1993, Eritrea was one of the
dioceses of the Ethiopian Orthodox Church Synod. 45 Because traditionally, the
Church and the Ethiopian state were twin institutions which complemented each
other, the Abuna (bishop) was the most influential person in the Ethiopian nation. So

to the end of Zagwe Dynasty and From classical (Golden) age to the present: part two and three
(Addis Ababa, 2010), 84-85.
http://kweschn.wordpress.com/2012/09/26/meskel-festival-the-finding-of-the-true-cross/
http://www.adoremus.org/0800-Sheila.html
https://ethiopiantimes.wordpress.com/2011/09/27/ethiopian-christians-celebrate-the-discovery-of-the-
true-cross/
41
Wondmagegnehu, Aymro. The Oriental Orthodox churches Addis Ababa conference (Addis Ababa:
Artistic Printers,1965),48.
42
Gebreamanuel, Berhanu et al., The church of Ethiopia past and present (Addis Ababa: Commericial
Printing Enterprise, 1997),15.
43
Gerima, Abuna, et al. The Ethiopian Orthodox Tewahedo Church History from the Birth of Christ up
to 2000, xxi.
44
Michael S. Allen (2005). Eritrean Orthodox Tewahido Church.
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Eritrean/EritreanChurch.html
45
Abbink, Jon. A Bibliography on Christianity in Ethiopia (2003), 1.
http://www.ascleiden.nl/pdf/workingpaper52.pdf
9
much was this the case that in ancient times, the abuna (bishop) had the power to
crown the emperor as well as effect excommunication in consultation with the
emperor. This relationship explains why it was maintained that “the state and the
church are two faces of the same book. This book is Ethiopia.”46

Eritrea’s independence emanated from a protracted civil war in Ethiopia which lasted
for more than a decade. One aspect of this war was Eritrea’s opposition group to the
Derg (or military government which deposed Emperor Haile Selassie in 1974) as well
as its desire for independence from Ethiopia. Once this independence was achieved,
the new Eritrean government insisted that the Eritrean Orthodox Tewahido Church
be also independent of the Ethiopian Synod. 47 These developments culminated in
the Eritrean church electing its first patriarch, Philipos I, in 1998 who was
concecrated by Pope Shenoda III, Partriach of the Coptic Church, Egypt. 48
The two nighbouring countrys’ churches’ relationship is somewhat strained in the
sense that Church leaders in both countries cannot meet each other in either
country. 49 However, they remain in full communion with one another as well as with
the other Oriental Orthodox churches. Both the Eritrean and the Ethiopian Churches
share the common heritage of liturgy and art along with other oriental Orthodox
churches, a relationship which is at least fifteen hundred years old. 50 This theological
and ecclesiological relationship has been cemented by the fact that both Churches,
the Eritrean and the Ethiopian Orthodox Tewahido, always sided with non-
Chacedonoian Christology, “which teaches that Christ has but one, undivided nature,
at once human and divine. In celebration of this doctrine, the Ethiopian and Eritrean
Orthodox Churches also refer to themselves as Tewahido, or ‘unity/ made one’
churches”. 51 Eritrean Orthodox Church membership is now estimated to be 3

46
Wondmagegnehu and Motovu, The Ethiopian Orthodox Church,113.
47
The Eritrean Orthodox Church
http://www.cnewa.org/default.aspx?ID=10&pagetypeID=9&sitecode=HQ&pageno=1
48
The Eritrean Orthodox Church
http://www.cnewa.org/default.aspx?ID=10&pagetypeID=9&sitecode=HQ&pageno=1
49
The Eritrean Orthodox Church
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Eritrean/EritreanChurch.html
50
The Eritrean Orthodox Church
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Eritrean/EritreanChurch.html
51
Michael S. Allen (2005). An Introduction to the Oriental Orthodox Churches.
http://pluralism.org/affiliates/student/allen/Oriental-Orthodox/Home.html
About Orthodox Faith and Eritrean Orthodox Church, http://www.eritreanorthodox.org/id6.html
10
million. 52 His Holiness Dioskoros is the 4th patriarch of the Eritrean Orthodox
Tewahido Church.

Oriental Orthodox Christianity and its African Ethos

The ethos of the Oriental Othodox Churches is instructive in informing us about
original Christianity in Africa. This was inevitable as through the process of
acculturation, African elements became an integral part of the Oriental Orthodox
Church practices. Such elements as drumming, night vigil, the clapping of hands,
appealing to one’s ancestors for intercession on one’s behalf which may be viewed
as, at least, tangentially related to making a similar request of Saints, 53 and spirit
possession are all elements of African religiosity. In elaborating these phenomena,
de Gruchy maintains that:

...monks and priests, to say nothing of lay people, expect miracles to happen in a way which
not only reflects the world of the Bible, but also the world of Africa. In the same way, things
such as prayer and fasting, pilgrimage to holy places, baptism and immersion in holy water,
the use of holy oil in healing, a liturgy in which time stands till (as priests celebrate the
sacred mysteriss behind the iconostasis within the “Holy of Holies”, moving around the
square altar shrouded in clouds of incense), and, of course, the use of drums in the
Ethiopian Orthodox Church, are all Hebraic and African in their ethos and significance, yet
undeniably Christian of the most Orthodox kind. Who needs European theology or Western
54
Christianity?

Furthermore, from an architectural perspective, Africans believe that the beauty of

the place of worship parallels the celestial beauty and holiness of the transcendent
God (Leviticus 20:26, 1Peter 1:16) . It is also arguable, however, that the most
important aspect of Ethiopian Orthodox Church worship is its liturgy. 55

This liturgical expression is best expressed in the work of a 6th century Ethiopian
scholar, musician, and ecclesiastic and a saint in the Ethiopian Orthodox Church by
the name of St.Yared. In assessing his multi-faceted cultural work, one famous
scholar observed that his:

contributions to the cultural life of the country can be divided into three categories -
education, literature, and music. The educational system he developed remained in use,

52
Eritrean Orthodox Tewahedo Church, http://en.wikipedia.org/wiki/Eritrean_Orthodox_Tewahedo_Church
53
The worship of Saints is expressly forbidden by the Church; however, asking for their intercessions. Any
[Orthodox] Church is named after a Patron Saint. Among all Saints, the Virgin Saint Mary (Theotokos)
occupies a special place in the heart of all [Orthodox Christians].
http://www.touregypt.net/featurestories/copticchristians.htm
Read more: http://www.touregypt.net/featurestories/copticchristians.htm#ixzz3T3Up77qX
54
de Gruchy, John, “From Cairo to the Cape,35.
55
The Liturgy of the Ethiopian Church
http://www.ethiopianorthodox.org/english/church/englishethiopianliturgy.pdf
11
 unchanged, until modern times. It stressed the need to adapt teaching to the pace of
development of a young intellect, and also held that pupils should not only be taught but
should also be diverted form idleness, by means of a stick of necessary. In literature, his
work occupies the highest position, and his collection of hymns, Mazgaba Degwa ("Treasury
of Hymns") is the oldest literary work written in Ge'ez. It is said that before Yared there was
no music in Ethiopia, the liturgies and chants being murmured in a low voice; he is therefore
believed to be the first Ethiopian composer. He stated that he was inspired by God in his
composition, and presented his music in three modes--Ge'ez (the simplest plain chant, used
on ordinary days), 'Ezel (a slow and dignified heavy-sounding mood, usually associated with
fasts and funerals), and Araray (the most complex mood, freer and lighter, with musical
56
embellishments, sung on great festivals).

This quotation partially explains why “the Ethiopian Orthodox Church...is still exerting
a powerful influence on the lives of millions.” 57 Influenced by a long tradition of
monastic spirituality, this church has produced considerable religious literature and
has its own iconographic tradition. So profound has been the influence of the
Ethiopian Orthodox Church that, along with Egypt, Ethiopia played a crucial role
“...both for the liberation of Africa from slavery and its independence from
colonialism.” 58 The EOTC has also accommodated elements of the Ras Tafari
Movement which has its roots in Jamaica, West Indies.

With its roots firmly grounded in Garveyism, 59 Rastafarianism represented a rejection

of idealized whiteness and as such, regarded Africa in general and Ethiopia in
particular as “…that land that would best meet their real needs…a place to belong
where they could be themselves without seeking approval from the white
60
world.” Hewitt maintains that “the two fundamental tenets of the Rastafarian religion
call for the salvation of African-Jamaicans through repatriation to Ethiopia and an
acceptance of the divinity of Haile Selassie 1, King of Kings and the Conquering Lion
of Judah and Emperor of Ethiopia.” 61 The foregoing complements Ethiopia’s long and

56
Hable-Selassie, Sergew, et al. The Church of Ethiopia: a Panorama of History and spiritual life
(Addis Ababa: Ethiopian Orthodox Church, 1997).
“Yared (Saint) 6th century Orthodox Ethiopia
http://www.dacb.org/stories/ethiopia/yared2.html
The sources of St. Yared’s music are the Bible and the works of the Church Fathers. He praises Almighty God
in His different forms of creation. His music refers to “spring, summer, autum, and winter...and green trees,
flowers, fruits, the summer sun and its heat, rain and clouds of winter, lightening and sunder (thunder), spring
water, rivers, plants, and all nature in general. Yared’s music also includes hymns in tribute to the Virgin Mary,
the holy Angels, holy martyrs and saints in general (Tesfaye, 2013:286).
57
Tamene, Getnet, “Features of the Ethiopian Orthodox Church and the Clergy”, 90.
58
de Gruchy, John, “From Cairo to the Cape,33.
59
Yesehaq, Abuna, The Ethiopian Tewahedo Church, 221-222.
60
Yesehaq, Abuna, The Ethiopian Tewahedo Church, 144.
61
Hewitt, R.R. Church and Culture: An Anglo-Carribbean Experience of Hybridity and Contradiction
(South Africa: Cluster Publications, 2012),143.
12
illustrious history in its struggle against various forms of oppression including Italian
invasions further enhanced its reputation as an iconic anti-repression state.

Indeed, “Ethiopia evokes a sense of African identiry untrammelled by European or

any other foreign power, and thereby is the symbol of African independence.” 62
Understandably, therefore, with such an illustrious history, to Rastafarians and many
non-Rastafarians alike, “’Ethiopia’” and “’Ethiopianism”’ became the generic term for
African nationalism in its struggle against colonialism.”63 Paralleling this
phenomenon, a large religious group broke away from Anglicanism and joined the
Ethiopian Orthodox Tewahido Church in the 1900s. Currently, there are about 25
parish churches with their own native South African clergy along with a great number
of laity are members of the Ethiopian Orthodox Tewahido Church in the Eastern and
Wstern Cape Provinces, South Africa.

Although in 284 AD, Diocletian, the Roman Emperor continued the long standing
position of persecuting Christians. This practise was reversed by Emperor
Constantine in 313. Nevertheless, following their conquest of Egypt in 639 AD, the
Arab Moslems continued to persecute Christians. In Ethiopia’s case, Yodit, a 9th
century Jewish leader and Ahmed Gragn (or Ahmed the left handed) in the 16th
century hindered Chistian expansion in Southern and Western Africa. However,
some missionary activities coupled with pastoral care for the diaspora resulted in
these Churches outreach from their Sees into many Affrican countries. In the case of
Ethiopian and Eritrean Orthodox Churches, pastoral care for the diaspora is an
integral part of their undertakings. The Coptic Orthodox Church goes one step
farther and incorporates missionary activities and the diaspora pastoral care in its
ministry. Bishop Antonius Markos of the Coptic Church, who is presently based in
Johannesburg is symbolic of this type of multi-faceted undertaking.

• Coptic Orthodox Churches are found in Kenya, Uganda, Tanzania, the

Democratic Republic of Congo, Ghana, Gabon, Togo, Cote d’lvoire (Ivory
Coast), Zambia, Zimbabwe, Namibia, Botswana and South Africa.
• In the diaspora, the Ethiopian Orthodox Tewahido Church has established
branches in Egyipy, Sudan (khartoum), South Sudan, Djibouti, Kenya,
Uganda, and South Africa.

62
de Gruchy, John, “From Cairo to the Cape,33.
63
de Gruchy, John, “From Cairo to the Cape,33.
13
 • In January of 2015, the Eritrean Orhodox Tewahido Church established a
branch for its diaspora in South Africa.
Both the Coptic and Ethiopian Orthodox Tewahido Churches, have one monastery
each in South Africa. In the case of the former, it is St. Mark & St. Samuel the
Confessor Coptic Orthodox monastery in Klipfontein, District of Cullinan, in Gauteng.
In the case of the latter, it is the Ethiopian Orthodox Tewahido Church Holy Trinity
and St. Yared monastetry in Belomfountein, Free State.

In response to the zeitgeist, the theological school in Alexandria, Coptic Church [and
Holy Trinity University College of the Ethiopian Orthodox Tewahido Church in Addis
Ababa now] include female students. The Coptic and the EOTC Churchs now
accommodate the participation “of women in all fields of ministry, except priesthood”.
Some women have acquired “...advanced degrees in Theology and [in the Coptic
church] teach Theology in the Semanaries and Theological colleges....” 64

64
Tawfik , Wedad, Theological education in the Coptic Orthodox Church, 271.

14
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