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Traditional Education of the Ethiopian Orthodox Church and Its Potential for Tourism Development (1975-Present)
" Traditional Education of the Ethiopian Orthodox Church and Its Potential for Tourism Development (1975-present) By Mezmur Tsegaye Advisor Teklehaymanot Gebresilassie (Ph.D) CiO :t \l'- ~ A Research Presented to the School of Graduate Study Addis Ababa University In Patiial FulfI llment of the Requirements for the Degree of Master of Ali in Tourism and Development June20 11 ADDIS ABABA UNIVERSITY SCHOOL OF GRADUATE STUDIES (; INSTITUE OF DEVELOPMENT STUDIES (IDS) Title Traditional Education of the Ethiopian Orthodox Church and Its Potential for Tourism Development (1975-present). By Mezmur Tsegayey '. Tourism and Development APPROVED BY THE BOARD OF EXAMINERS: SIGNATURE Dr. Belay Simane CENTER HEAD /~~ ~~~ ??:~;~ Dr. Teclehaimanot G/Selassie ADVISOR Ato Tsegaye Berha INTERNAL EXAMINER 1"\3 l::t - . ;2.0 1\ GLOSSARY Abugida Simple scheme under which children are taught reading and writing more quickly Abymerged Moderately fast type of singing with sitsrum, drum, and prayer staff C' Aquaqaum chanting integrated with sistrum, drum and prayer staff Araray melancholic note often chanted on somber moments Astemihro an integral element of Degua Beluy Old Testament Debtera general term given to all those who have completed school of the church Ezi affective tone suggesting intimation and tenderness Fasica an integral element of Degua that serves during Easter season Fidel Amharic alphabet that are read sideways and downwards by children to grasp the idea of reading. Fithanegest the book of the lows of kings which deal with secular and ecclesiastical lows Ge 'ez dry and devoid of sweet melody. Gibre-diquna the functions of deacon in the liturgy. Gibre-qissina the functions of a priest in the liturgy. -
Nl 6 1999-2000
& ST. SHENOUDA COPTIC NEWSLETTER SUBSCRIBER'S EDITION Quarterly Newsletter Published by the St. Shenouda Center for Coptic Studies 1494 S. Robertson Blvd., Ste. 204, LA, CA 90035 Tel: (310) 271-8329 Fax: (310) 558-1863 Mailing Address: 1701 So. Wooster St. Los Angeles, CA 90035, U.S.A. October, 1999 Volume 6(N.S. 3), No. 1 In This Issue: The Second St. Shenouda Conference of Coptic Studies (4) by Hany N. Takla ............1 Conference Abstracts (2) by Hany N. Takla ...................................................................7 The 7th International Congress of Coptic Studies by Dr. J. van der Vliet......................10 A Tribute to Professor Paul van Moorsel by Dr. Mat Immerzeel ...................................12 News by Hany N. Takla ..................................................................................................14 The Second St. Shenouda Conference of Coptic StudiesNewsletter (August 13 - 14, 1999 - Los Angeles, California) (4) (by Hany N. Takla) Introduction: For a second time in as many years, scholar, Bishop Samuel of Shibin al-Qanatar, the Society held its annual Conference of Coptic Egypt. Notably present was Prof. James Robinson, Studies. This time it was held at, its probable the retired director of the Claremont Institute for permanent future site, the Campus of the CopticChristianity and Antiquity (ICA). University of California, Los Angeles (UCLA). Several of the presenters came from different parts As planned, this gathering brought together several of the United States: Prof. Boulos Ayad Ayad, segments of the population that had the common Boulder Co; Dr. Bastiaan Van Elderen, Grand interest of Coptic Studies. This mixture of the Haven MI; Dr. Fawzy Estafanous, Cleveland OH; young and old, the amateurs and professionals, and Mr. -
The Image of Justinianic Orthopraxy in Eastern Monastic Literature
The Image of Justinianic Orthopraxy in Eastern Monastic Literature 2 From 535 to 546, the emperor Justinian issued a series of imperial constitutions which sought to regulate the activities of monks and monasteries. Unprecedented in its scope, this legislative programme marked an attempt by the emperor to bring ascetics firmly under the purview of his government. Taken together, its rulings legislated on virtually every aspect of the ascetic life, prescribing a detailed model of ‘orthopraxy,’ or correct behaviour, to which the emperor demanded monks adhere. However, whilst it is clichéd to evoke Justinian’s status as a reformer of the law, scholars continue to view these orthopraxic rulings with some uncertainty. This is a reflection, in part, of the difficulties faced when attempting to judge the extent to which they were ever adopted or enforced. Studies of the emperor’s divisive religious policies have tended to focus instead upon matters of doctrine and, in particular, Justinian’s efforts to enforce his view of orthodoxy upon anti-Chalcedonian, monastic dissidents. This paper builds upon recent work to argue that the effects of Justinian’s monastic legislation were, in fact, widely felt.1 It will argue that accounts of the mid-sixth century by Eastern monastic authors reveal widespread familiarity with the rulings on ascetic practice contained in the emperor’s Novels. Their reception reveals the extent of imperial power over ascetics during this period, frequently presented as one in which the ‘holy man’ exercised almost boundless social and spiritual authority. I will concentrate on three main examples to illustrate this point, chosen to represent a suitable cross-section of the contemporary monastic movement: Cyril of Scythopolis’ Life of Sabas, the Life of Z‘ura in the Lives of the Eastern Saints by John of Ephesus, and the Coptic texts which detail the career of the Egyptian monastic leader, Abraham of Farshut.2 ORTHOPRAXY IN JUSTINIAN’S MONASTIC LEGISLATION Firstly, however, we must discuss Justinian’s monastic laws in greater detail. -
AXUM – Welcoming and Engaging Visitors – Design Report
Pedro Guedes (2010) AXUM – Welcoming and engaging visitors – Design report CONTENTS: Design report 1 Appendix – A 25 Further thoughts on Interpretation Centres Appendix – B 27 Axum signage and paving Presented to Tigray Government and tourism commission officials and stakeholders in Axum in November 2009. NATURE OF SUBMISSION: Design Research This Design report records a creative design approach together with the development of original ideas resulting in an integrated proposal for presenting Axum’s rich tangible and intangible heritage to visitors to this important World Heritage Town. This innovative proposal seeks to use local resources and skills to create a distinct and memorable experience for visitors to Axum. It relies on engaging members of the local community to manage and ‘own’ the various ‘attractions’ for visitors, hopefully keeping a substantial proportion of earnings from tourism in the local community. The proposal combines attitudes to Design with fresh approaches to curatorship that can be applied to other sites. In this study, propositions are tested in several schemes relating to the design of ‘Interpretation centres’ and ideas for exhibits that would bring them to life and engage visitors. ABSTRACT: Axum, in the highlands of Ethiopia was the centre of an important trading empire, controlling the Red Sea and channeling exotic African merchandise into markets of the East and West. In the fourth century (AD), it became one of the first states to adopt Christianity as a state religion. Axum became the major religious centre for the Ethiopian Coptic Church. Axum’s most spectacular archaeological remains are the large carved monoliths – stelae that are concentrated in the Stelae Park opposite the Cathedral precinct. -
C. 600) Texts and Contexts*
A CIRCLE OF EGYPTIAN BISHOPS AT THE END OF ROMAN RULE (C. 600) Texts and Contexts* 1. Introduction It is perhaps not unfair to suggest that such persons as John of Paralos, Constantine of Assiut, and John of Hermopolis are far from well-known to late antique historians1. But each of these persons belongs to a wider episcopal circle which is witnessed in a striking range of extant media: in manuscripts, in documents, and even in some artefacts. The mem- bers of that circle all operated during the tenure of the Severan Damian of Alexandria (577-c. 606)2, of whom Damian’s extant biography, as now contained in the History of the Patriarchs of Alexandria, states the following: There were in his [Damian’s] epoch some people of miracle, bishops, who were admired because of their pureness and holiness. Among them [was] John of Burlus and John his pupil. And Constantine the Bishop [of Assiut] and John the blessed Enkleistos [of Hermopolis], and others with him who were taking care of the vineyard of the Lord of Sabaoth3. * I would like to thank Marek Jankowiak and Elisabeth O’Connell for their comments, and Johannes den Heijer and Perrine Pilette for their corrections to the text, and expertise on the History of the Patriarchs of Alexandria. 1 Note that I do not attempt to be consistent between Greek and Coptic toponyms when attached to different bishops, but offer the name which is most embedded in modern scholarship e.g. Constantine of Assiut rather than Constantine of Lykopolis, but Abraham of Hermonthis rather than Abraham of Ermant. -
Christian Historical Imagination in Late Antique Iraq
OXFORD EARLY CHRISTIAN STUDIES General Editors Gillian Clark Andrew Louth THE OXFORD EARLY CHRISTIAN STUDIES series includes scholarly volumes on the thought and history of the early Christian centuries. Covering a wide range of Greek, Latin, and Oriental sources, the books are of interest to theologians, ancient historians, and specialists in the classical and Jewish worlds. Titles in the series include: Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity Andrew Radde-Gallwitz (2009) The Asceticism of Isaac of Nineveh Patrik Hagman (2010) Palladius of Helenopolis The Origenist Advocate Demetrios S. Katos (2011) Origen and Scripture The Contours of the Exegetical Life Peter Martens (2012) Activity and Participation in Late Antique and Early Christian Thought Torstein Theodor Tollefsen (2012) Irenaeus of Lyons and the Theology of the Holy Spirit Anthony Briggman (2012) Apophasis and Pseudonymity in Dionysius the Areopagite “No Longer I” Charles M. Stang (2012) Memory in Augustine’s Theological Anthropology Paige E. Hochschild (2012) Orosius and the Rhetoric of History Peter Van Nuffelen (2012) Drama of the Divine Economy Creator and Creation in Early Christian Theology and Piety Paul M. Blowers (2012) Embodiment and Virtue in Gregory of Nyssa Hans Boersma (2013) The Chronicle of Seert Christian Historical Imagination in Late Antique Iraq PHILIP WOOD 1 3 Great Clarendon Street, Oxford, OX2 6DP, United Kingdom Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries # Philip Wood 2013 The moral rights of the author have been asserted First Edition published in 2013 Impression: 1 All rights reserved. -
Third Annual Archbishop Iakovos Graduate Student Conference In
Third Annual Archbishop Iakovos Graduate Student Conference in Patristic Studies Holy Cross Greek Orthodox School of Theology Brookline, Massachusetts March 15-17, 2007 Sponsored by the Stephen and Catherine Pappas Patristic Institute of Holy Cross Greek Orthodox School of Theology Table of Contents Conference Schedule ……………….……………………………………………………………………...6 Presenters and Respondents……………………………………………………..…………………...14 by Presenter’s Name by Respondent’s Name Hotel Information and Van Shuttle Schedule…………………………………….………23 Paper Abstracts………………………………………………………………………………………….…....24 Conference Participants Information…………………………………………. …………………57 Institutions Represented ………………….…………………………………………. …………………67 Floor Plan of Conference Center….…………………………………………. …………………68 Handout for Friday Evening: Preparing for Academic Publication………..69 Third Annual Archbishop Iakovos Graduate Student Conference in Patristic Studies March 15-17, 2007 Holy Cross Greek Orthodox School of Theology Brookline, Massachusetts Thursday, March 15, 2007 4:00 PM - 5:00 PM Registration: Maliotis Center 5:00 PM - 6:00 PM Chapel Service: Vespers 6:00 PM - 7:00 PM Meal: Condakes Refectory 7:00 PM - 7:30 PM Opening Reception: Welcome and Introductory Remarks, Maliotis Center 7:30 PM - 8:15 PM Plenary Session: 1 Nestor Kavvadas, Catholic Theological Faculty of the University of Tübingen The theological anthropology of Isaac of Nineveh and its sources: a synthesis of antiochian and alexandrinian traditions? Respondent: Ivar Maksutov, Moscow State University Friday, March 16, 2007 -
The Old Chants for St. Gärima: New Evidence from Gärˁalta
84 Scrinium 12 (2016) 84-103 Nosnitsin Journal of Patrology and Critical Hagiography www.brill.com/scri The Old Chants for St. Gärima: New Evidence from Gärˁalta Denis Nosnitsin Universität Hamburg, Hiob Ludolf Centre for Ethiopian Studies, Hamburg [email protected] Abstract The article presents an old folio kept in the church of Däbrä Śaḥl (Gärˁalta, northern Ethiopia), one of a few other leaves, all originating from a codex dating to a period well before the mid–14thcentury. The codicological and palaeographical features reveal the antiquity of the fragment. The content of the folio is remarkable since it contains chants dedicated to St. Gärima (also known as Yǝsḥaq) which can be identified as the chants for the Saint from the Dǝggwa, the main Ethiopian chant book. In the Ethiopian Orthodox Täwaḥǝdo Church the feast of Gärima is celebrated on the 17th of Säne. By means of the fragment of Däbrä Śaḥl, the composition of the liturgical chants for Gärima can be dated to a time much prior to the mid-14th century. Moreover, both the chants and the 15th-century Acts of Gärima by Bishop Yoḥannǝs refer to a famous mir- acle worked by the Saint. This fact proves that the miraculous account, in whatever form, was in circulation prior to the mid-14th century. Keywords palaeography – codicology – manuscripts – Ethiopia – Aksum – “Nine Saints” – Ethiopic script – Gǝˁǝz – liturgical chants – hagiography – Acts – miracles Introduction This essay aims at presenting an old manuscript fragment among those discov- ered in northern Ethiopia (Tǝgray) in recent years.1 I was able to see and to 1 For other recent publications on the same issue, see D. -
Mountain Constantines: the Christianization of Aksum and Iberia1
Christopher Haas Mountain Constantines: The Christianization of Aksum and Iberia1 At the beginning of the fourth century, Ezana I of Aksum and Mirian III of Iberia espoused Christianity, much like their better-known contempo- rary, Constantine the Great. The religious choices made by the monarchs of these two mountain polities was but one stage in a prolonged process of Christianization within their respective kingdoms. This study utilizes a comparative approach in order to examine the remarkably similar dynam- ics of religious transformation taking place in these kingdoms between the fourth and late sixth centuries. The cultural choice made by these monarchs and their successors also factored into, and were infl uenced by, the fi erce competition between Rome and Sassanian Persia for infl uence in these stra- tegically important regions. In September of 324, after his victory at Chrysopolis over his erstwhile impe- rial colleague, Licinius, the emperor Constantine could look out over the battlefi eld with the satisfaction that he now was the sole ruler of the Roman world. Ever since his public adherence to the Christian God in October of 312, Constantine had been moving slowly but steadily toward more overt expressions of favor toward Christianity through his avid patronage of the Church and his studied neglect of the ancient rites. For nearly eight years after his conversion in 312, Constantine’s coinage continued to depict pagan deities like Mars and Jupiter, and the Christian emperor was styled “Com- panion of the Unconquerable Sun” until 322.2 Christian symbols made only a gradual appearance. This cautious attitude toward religion on the coins can be ascribed to Constantine’s anxiety to court the loyalty of the principal 1 The following individuals generously shared with me their suggestions and assistance: Niko Chocheli, Nika Vacheishvili, David and Lauren Ninoshvili, Mary Chkhartishvili, Peter Brown, and Walter Kaegi. -
Ewa Wipszycka Resources and Economic Activities of the Egyptian Monastic Communities (4Th-8Th Century)
Ewa Wipszycka Resources and economic activities of the Egyptian monastic communities (4th-8th century) The Journal of Juristic Papyrology 41, 159-263 2011 159_263 Wipszycka po kor_OK_105 str.qct:009-020 DERDA 8/28/12 9:44 PM Page 159 The Journal of Juristic Papyrology vol. xli (2011), pp. 159–263 Ewa Wipszycka RESOURCES AND ECONOMIC ACTIVITIES OF THE EGYPTIAN MONASTIC COMMUNITIES (4TH–8TH CENTURY)* his is not my first article with terms ‘monastic communities’ and 1 T‘economy’ in the title. Therefore, I should begin with an explanation of the scope of this text to give the reader an idea of its content. It focus- es on aspects of monastic economy that I have not yet discussed in detail. Lengthy passages concern the baking of bread in monasteries and her- mitages, as well as pottery production. I devoted a lot of space to the sub- * Abbreviations: The apophthegms in alphabetical order (those of the so-called Alphabetikon or Geron- tikon) are cited as follows: after the name of the monk to which the tradition attributes the given apophthegm I give two numbers: the first one is the number in the group of apophthegms in which that monk is the central figure and the second one (in paren theses) is the number of the apophthegm in the whole collection (e.g. Antony 1[1]). Edition of the alphabetical collection: J. B. Cotelerius (1677), reprint in Patrologia Graeca 65 (71–440); English translation I used: Benedicta Ward, The Sayings of the Desert Fathers. The Alphabet- ical Collection, Kalamazoo 1975. o B - Vita Bohairica – edition: L. -
A Bibliography on Christianity in Ethiopia Abbink, G.J
A bibliography on Christianity in Ethiopia Abbink, G.J. Citation Abbink, G. J. (2003). A bibliography on Christianity in Ethiopia. Asc Working Paper Series, (52). Retrieved from https://hdl.handle.net/1887/375 Version: Not Applicable (or Unknown) License: Leiden University Non-exclusive license Downloaded from: https://hdl.handle.net/1887/375 Note: To cite this publication please use the final published version (if applicable). African Studies Centre Leiden, the Netherlands ,, A Bibliography on Christianity in Eth J. Abbink ASC Working Paper 52/2003 Leiden: African Studies Centre 2003 © J. Abbink, Leiden 2003 Image on the front cover: Roof of the lih century rock-hewn church of Beta Giorgis in Lalibela, northern Ethiopia 11 Table of contents . Page Introduction 1 1. Ethiopian Orthodox Christianity and Missionary Churches: Historical, Political, Religious, and Socio-cultural Aspects 8 1.1 History 8 1.2 History of individual churches and monasteries 17 1.3 Aspects of doctrine and liturgy 18 1.4 Ethiopian Christian theology and philosophy 24 1.5 Monasteries and monastic life 27 1.6 Church, state and politics 29 1. 7 Pilgrimage 31 1.8 Religious and liturgical music 32 1.9 Social, cultural and educational aspects 33 1.10 Missions and missionary churches 37 1.11 Ecumenical relations 43 1.12 Christianity and indigenous (traditional) religions 44 1.13 Biographical studies 46 1.14 Ethiopian diaspora communities 47 2. Christian Texts, Manuscripts, Hagiographies 49 2.1 Sources, bibliographies, catalogues 49 2.2 General and comparative studies on Ethiopian religious literature 51 2.3 On saints 53 2.4 Hagiographies and related texts 55 2.5 Ethiopian editions and translations of the Bible 57 2.6 Editions and analyses of other religious texts 59 2.7 Ethiopian religious commentaries and exegeses 72 3. -
JANUARY 2007 MONDAY 1 (19 Dec.) Martyr Boniface at Tarsus in Cilicia (+290), and Righteous Aglae (Aglaida) of Rome
JANUARY 2007 MONDAY 1 (19 Dec.) Martyr Boniface at Tarsus in Cilicia (+290), and Righteous Aglae (Aglaida) of Rome. Martyrs Elias, Probus, and Ares, in Cilicia (+308). Martyrs Polyeuctus at Caeasarea in Cappadocia, and Timothy the deacon. St. Boniface the Merciful, bishop of Ferentino (VI cent.). St. Gregory, archbishop of Omirits (+c. 552). St. Elias, wonderworker of the Kyiv Caves (+c. 1188). Heb. 11, 17-23, 27-31 Mk. 9, 42 - 10, 1 TUESDAY 2 (20 Dec.) Prefestive of the Nativity of Christ. Hieromartyr Ignatius the God-bearer, bishop of Antioch (+107). St. Philogonius, bishop of Antioch (+c. 323). St.Daniel, archbishop of Serbia (+1338). Venerable Ignatius, archimandrite of the Kyiv Caves (+1435). Heb. 4, 14 – 5, 10 Mt. 5, 14-19 WEDNESDAY 3 (21 Dec.) Virgin-martyr Juliana and with her 500 men and 130 women in Nicomedia (+304). Martyr Themistocles of Myra and Lycia (+251). Repose of St. Peter, metropolitan of Kyiv and all- Rus’-Ukraine (1326). Heb. 7, 26 – 8, 2 Lk. 6, 17-23 THURSDAY 4 (22 Dec.) Great-martyr Anastasia, and her teacher Chrysogonus, and with them martyrs Theodota, Evodias, Eutychianus, and others who suffered under Diocletian (+c. 304). Gal. 3, 23-29 Lk. 7, 36-50 FRIDAY 5 (23 Dec.) Holy ten martyrs of Crete: Theodulus, Euporus, Gelasius, Eunychius, Zoticus, Pompeius, Agathopusus, Basilidus and Evarestes (III cent.).St. Niphon, bishop of Cyprus (IV cent.). St. Paul, bishop of Neo-Caesaraea (IV cent.). 1 January 2007 The Royal Hours: First Hour: Micah 5, 2-4 Heb. 1, 1-12 Mt. 1, 18-25 Third Hour: Baruch 3, 36 – 4, 4 Gal.