The Poling Group History and Influence of Ethiopian Orthodox

Contributed by Terry Poling Sunday, 20 April 2008

April 20, 2008 This will likely be my last blog entry for the next three weeks. I will resume my entries on May 17th following my two week trip to the US for family and medical reasons. Since I am both busy and lazy this weekend, I have decided to include some published material, (plus a few of my own observations), regarding in , especially Orthodox Christianity. It is not a trivial matter, since religion and religious tradition, have such a presence and influence on the people here, both formally and informally. Not unlike the US, (or other countries for that matter), the influence extends well beyond the personal to include other collective arenas such as government and business. Although I have developed many of my own opinions and hypothesis over the past three months, I will limit my expose to what I have read and observed directly. And, because of my own personal history and “lens”, I will focus most of my writing on Orthodox Christianity, and not … the other major religion in the country.

History – Ethiopia is where the Ancient World and meet. Northern Ethiopia, or more specifically the ancient Axumite Kingdom, which is centered in the modern providence of Tigrai, had strong links to Ancient Egypt, the Judaic civilizations of the Middle East and Greece, as evidenced by much of the ancient art and architecture that has been unearthed in the region. Pre-Christian civilization in Tigrai is divided into several eras but stripping away the technicalities it can be said that was an urbanized culture of blended classical Mediterranean and African influences from at least 600 BC and possibly earlier. Before plunging into religious history, it should be noted that the term Ethiopia arose in Ancient Greece and meant “burnt-faced” and was one of the two used to describe the dark-skinned people of sub-Saharan Africa. The other term, Nubian, referred to the almost black-skinned people of the Valley in what is now . , in biblical or classical terms, are in essence Axumites, or more broadly the people who lived in the Ethiopian Highlands north of the Blue Nile River. In medieval times and even during the Renaissance, few in Europe knew quite where Africa began or ended but there was a strong association of Ethiopia with the wealthy and isolated Christian kingdom of a person who Europeans called Prestor John. The origin of this legend is rather obscure, but the essence of it has been recorded by explorers such as Marco Polo. Accordingly, Prestor John was both a king and high priest, and a descendent of the Magi (a group of Persian magicians, three of whom were probably the “wise men” who visited some time after his birth). It is now known that the Ethiopian Orthodox , founded in Axum in the 4th century AD had strong Jewish influences, which suggest a large pre-Christian Judaic community and influence in Ethiopia. Until recently, a small population of indigenous Ethiopian , known as the Bet or Falash, continued to reside in the . However, following some fierce warfare and prosecution during the in the late 1980’s, approximately 30,000 individuals were airlifted to Israel. A few isolated Falasha communities continue to inhabit the remote mountains of the Lasta district in eastern Amhara. The majority of Ethiopian belong to the Ethiopian Orthodox Church, which is often, but erroneously, referred to by outsiders as the Coptic Church. The Coptic is an Egyptian church, (Coptic is an ancient Greek word meaning Egyptian), which took shape in Alexandria in the 2nd and 3rd centuries AD, and broke away from and Constantinople in 451AD following its adoption of the Monophysitic doctrine. (This contentious doctrine, which asserts the single and divine nature of Christ, was considered heretical by Rome and Constantinople, whose Dualistic philosophy held that Christ had both discrete human and divine personalities.) The Ethiopian Christian Church was founded in Axum in the 4th century AD and its first bishop, , was consecrated in Alexandria. Strong ties have always existed between the Churches Ethiopia and Alexandria, and until 1955 the Ethiopian Church technically fell under Alexandria’s governance. Within Ethiopia, however, it was the Abbot of Debre Libanos and not the archbishop sent from Alexandria who assumed the lead role. Since 1955, the Ethiopian Orthodox Church has been self-governing, with its own seat on the World Council of Churches. Beliefs/Practices - The Ethiopian Orthodox Church remains a Monophysitic Church in belief but is further removed from the Coptic Church than most Western denominations are from each other. Apart from the odd and historic emissary from Alexandria, Ethiopian Christianity developed in virtual isolation until the arrival of the Portuguese Jesuits in the 15th century and, although its fundamentals are indisputably Christian, the rituals are infused with all sorts of archaic Jewish influences acquired, one imagines, from the Falasha and other ancient Jewish sects that lived in pre-Christian Ethiopia. Orthodox Christians practice male circumcision a few days after birth, they hold regular fasting days and the women are governed by a variety of menstrual taboos. They recognize both the Christian Sabbath of Sunday and the Jewish Sabbath of Saturday; and they indulge in celebratory religious dances that would be considered blasphemous by many other Christian denominations. At the heart of Ethiopian mysticism lays a fascinating relationship between Christianity and the , which was the very core of Judaism until its apparent disappearance from Jerusalem led to the reforms of Josiah in around 650 BC. (For those of you who remember, the Ark of the Covenant was built by the Children of Israel, per God’s specifications, to hold Commandments given to on Mt. Sinai.) Ethiopians believe that the original Ark was

http://www.thepolinggroup.com Powered by Joomla! Generated: 17 September, 2008, 19:16 The Poling Group brought to Axum in the first millennium BC, and that it rests there to this day. What’s more, the most holy item in every Ethiopian Church is the – a replicate of the original Ark (or, more accurately, a replica of one of the Tablets of the Law which were placed in the Ark by Moses). The Tabot is only removed from the Holy of Holies (center of the cathedral) on important religious days an it is at all times obscured from the view by a cover of draped sheets. Other “exotic” denominations, such as Catholicism and Protestantism, have found their way into the country and are practiced more widely in the south whose conversion to Christianity is a relatively recent thing. Personal Observations - Although I have not personally attended an Ethiopian Orthodox religious ceremony, and hope to do so before I leave, I have observed many practices that are directly shaped by the beliefs and traditions of the people here. A few follow. Only priests are allowed in some parts of the church. Few people actually enter the churches or cathedrals during services. Huge masses gather outside. All women wear white shawls draped over their heads and shoulders. There are no parking lots to be seen. Most walk or take public transportation. The procession to the church seems as important as the actual destination with much genuflection and self-prostration. Many people stand with their faces against the walls and gates surrounding the church in personal prayer and more genuflection. The pathways to the churches are full of merchants, individual peddlers, and many, many beggars. Services can last up to four hours. There are also many Holy Days here. Muslims seem to respect and even participate in some of the Christian traditions here with their friends and neighbors, and vice versa. The Ethiopian Easter is next weekend instead of the date celebrated in most Christian Churches last month. There are 55 days of fasting prior to Easter which prohibits meat, eggs, or dairy products. For two months following Easter, there is no fasting. However, during the remainder of the year, followers fast every Wednesday and Friday. You will see Christian pictures and artwork everywhere. Most taxi’s and minivans have crosses or religious decals displayed. Many shop owners have huge life-size pictures of Jesus or other religious figures prominently displayed. Even the government issues Holy Day greeting cards with religious scenes and figures (obviously a different constitution from the US). A few of my questions – 1) What is the nature of the predominant belief structure - “magic” or “mystic”? 2) To what extent does fasting serve a practical and psychological purpose for people who are hungry? 3) How is it acceptable to most “burnt skinned” Ethiopians in the year 2008 to continue to portray Christ and many other biblical figures, including Mary, as white Europeans? 4) How much of the church’s influence controls and how much liberates? 5) What is the nature of the relationship between the church and the government here? I’m sure this entry has raised more questions for you than I have answered. My entire experience here has had the same effect on me … lots of questions and few firm answers. Bye for now. (I “borrowed” a lot of the content for this entry from Philip Briggs’ book, Ethiopia.)

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