THE LITURGY OF THE ETHIOPIAN CHURCH Translated by the Rev. MARCOS DAOUD Revised by H. E. Blatta MARSIE HAZEN from the English/Arabic translation of Marcos Daoud & H.E. Blatta Marsie Hazen Published in March, 1959 Reprinted June 1991 by the Ethiopian Orthodox Church Kingston, Jamaica with introduction by Abuna Yesehaq Reponsability for errors in this edition is on Priest-monk Thomas Please, forward all comments, questions, suggestions, corrections, criticisms, to [email protected] Re-edited March 22, 2006 www.ethiopianorthodox.org 1 CONTENTS paragraphs total page Introduction ...................................................................................................................... 3 Consecration of New Vessels......................(CHAPTER I)......................................... 13 11 Preparatory Service..................................(CHAPTER II)........................................... 72 12 “ “ ....................................(CHAPTER III)..................................... 219 19 “ “ ...................................... (CHAPTER IV)................................... 62 38 In practice, the logical extension : “ CHAPTER V” would be one of the following anaphoras A. The Anaphora of the Apostles.................................................................................170...... 43 B. The Anaphora of the Lord ................................................................................... 84........58 C. The Anaphora of John, Son of Thunder.............................................................. 133...... 64 D. The Anaphora of St. Mary......................................................................................175.......74 E. The Anaphora of The Three Hundred ..................................................................149........86 F. The Anaphora of St. Athanasius............................................................................. 171....... 97 G. The Anaphora of St. Basil ...................................................................................... 137.......109 H. The Anaphora of St. Gregory of Nyssa.................................................................. 105.......120 J. The Anaphora of St. Epiphanius............................................................................ 117.......128 K. The Anaphora of St. John Chrysostom.................................................................. 107.......136 L. The Anaphora of St. Cyril .....................................................................................115.......143 M. The Anaphora of St. Jacob of Serough ..................................................................108.......151 N. The Anaphora of St. Diocorus................................................................................. 71.......159 O. The Anaphora of St. Gregory II (The Wonderworker)..........................................76.......164 Appendix - Prayer of the Covenant (Daily Prayer Base).................................................... 169 Other prayers and aids…………………………………………………………... 173 Notice: segments with paragraph numbers: sequence starts over at the beginning of each Latin numeral or English Alphabetical segment. To expedite comparisons with other editions, parts of pages within each chapter, such as phrases, clauses, sentences, and true paragraphs are all cited by “chapter and paragraph.” Thus “I : 4,” is read, “Chapter One, paragraph four;” “III : 62” = Chapter Three, paragraph sixty-two , that may be found on page 24 of this book. “V: E : 76” = Anaphora “E” (The Anaphora of the Three Hundred), paragraph seventy-six, that may be found on page 91 in this book. These chapter and paragraph designations reflect conventions of Geez / Amharic versions of the qidase, presently in common use. FOREWORD It is said by the Ethiopian Church authorities that they received their liturgy of fourteen Anaphoras from the Church of Egypt. The Church of Egypt confirms this but has, unfortunately, lost most of the fourteen. At present time it has three of them only, namely those of St. Cyril, St. Gregory, and St. Basil. That of St. Basil is identical with the Ethiopian Church Anaphora, but the other two are entirely different from the Ethiopian. This made me anxious to translate the Ethiopian Anaphoras and take them back to my Church of Egypt. With the help of my students I had already translated them into Arabic when H.E. Blatta Marsie Hazen, hearing of this translation, asked that an English version might be made. Accordingly, the English version was prepared; and, as soon as it was completed, a manuscript copy was graciously accepted by His Imperial Majesty Haile Selassie I, Emperor of Ethiopia, who generously ordered that an edition of the book should be published at his own expense; and, in effect, it was immediately published. On my return to Egypt, I thought of publishing the Arabic Version, but the Ethiopian Churchmen asked me to publish the English and Arabic versions together in one volume. In response to this request I offer this present book, hoping that it will be of real usefulness to those who cannot read the Liturgy either in the original Ge’ez (Ethiopic) or in the Amharic translation.. Marcos Daoud March, 1959 2 www.ethiopianorthodox.org INTRODUCTION BY ARCHBISHOP YESEHAQ This introduction is an extract of my Book “THE STRUCTURE AND PRACTICE OF THE ETHIOPIAN CHURCH LITURGY.” The Ethiopian Church through the ages has regarded the Eucharistic Liturgy as the supreme act of communal worship. Through it, devout believers hold intimate communion with their Living Lord, through the consecrated elements called “qurban.” This is not, however, the manna which Israel ate in the wilderness, but the Holy Communion, the Lord’s Table, the Eucharist, the Flesh and Blood of Christ, who said, “Amen. Amen. I say unto you. Moses gave you not that bread from heaven but my Father gives you the true bread from Heaven.” (John 6:32) ‘This is the bread which came down from heaven; not as your fathers did eat manna and are dead: he that eats of this bread shall live forever “ (John 6 : 58) The origin and structure of the Ethiopian Orthodox Church seems shrouded in mystery. Our church owes much to churches which we regard as our sister churches, and to its pre-Christian Hebrew heritage, as well. Its whole fabric is interwoven with the culture and tradition of Africa in general, as well as its own specific national identity. The extent of its indebtedness to these sources is still a subject of research and study. Mercer, in his early Twentieth Century book “The Ethiopic Liturgy”, said that the Ethiopian Church is a Christian national Church of Africa about whose origin the world knows little, and about whose development, teaching and forms of worship even less is known.(1) Nevertheless, its origin was obviously compounded of two traditions: Hebrew and Eastern Christianity. The First being introduced as a result of the visit of Queen Makeda (also known as Queen of Sheba) to King Solomon of Jerusalem. The latter was established by Bishop Frumentius. He first celebrated the sacraments in our country. Nine Syrian Monks, about a century later, completed translations of Church literature from Hebrew, Greek and Syriac into the Ethiopian language. Ancient Hebrew tradition, interpretations of that tradition which Christ gave to His disciples, and what they delivered to their successors are still at the heart of the Church’s life. Out of respect for this heritage, its inheritors are reluctant to accept novelties, and are wary of any who suggest changes. That is why less change has taken place in the Ethiopian Liturgy than in any other Christian tradition, East or West. ORIGIN AND HISTORY (1). The Hebraic Influence Like other Oriental Orthodox Christian Churches, the Ethiopian Church inherited Hebraic forms of worship as well as Semitic language roots. But the Hebrew influence is more obvious in Ethiopian rites than in any others. This, of course, started with Queen Makeda’s visit to Palestine, about 1,000 B.C. During that visit, her union with King Solomon produced a son, born while she journeyed back to Ethiopia. Upon returning there, she banned worship of the sun god, as well as all other types besides the worship of the One True God of King Solomon. Her visit is recorded in the Bible (1 Kings 10:1-13). More details are available from the book of Kebra Nagast (The Glory of Kings).(2) Though the Kebra Nagast is published, materials it contains are also a vital part of Ethiopians’ oral heritage. It relates that in later years, when Makeda’s son, Menelik I, visited his father King Solomon, he brought back the Ark of the Covenant accompanied by Azarias, son of Zadok the High Priest, and the first-born of all the House of Israel. Although this seems incredible to those who are not familiar with the fact that Chapter Eleven of the Bible’s First Book of Kings indicates that, in the last years of his life, King Solomon “did not keep what the Lord had commanded.” The Bete Israel (Falasha Jews) of Ethiopia, as well as natives of other East African nations, trace their genetic origins from sons of Israel, probably some of the people who accompanied Menelik to Aksum, taking with them the Ark. The Ark now rests at St. Mary of Tsion Church in the city of Aksum, birthplace of the country’s civilization and center for Christian worship. This is perhaps the most remarkable feature of the Hebrew tradition in Ethiopia. To this day every Ethiopian Church has an Ark (Tabot) on the altar which is the focal point of worship. Ullendorff