Ethiopian Coptic Research Evidence Team Final Report 2007 - 2009
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Dobson (Lloyd) V Ethiopian Orthodox Church.Pdf
[2011] JMCA Civ 39 JAMAICA IN THE COURT OF APPEAL SUPREME COURT CIVIL APPEAL NO 73/2007 BEFORE: THE HON MRS JUSTICE HARRIS JA THE HON MR JUSTICE DUKHARAN JA THE HON MR JUSTICE HIBBERT (Ag) BETWEEN LLOYD DOBSON APPELLANT (THE ADMINISTRATOR AD LITEM OF THE ESTATE OF ABUNA YESEHAQ) AND ETHIOPIAN ORTHODOX CHURCH RESPONDENT IN JAMAICA Barrington Frankson and Ms Jodianne Hammit for the appellant Heron Dale and Miss Joy McLeary for the respondent 3, 4 October and 11 November 2011 HARRIS JA [1] In this appeal, the appellant challenges the decision of McIntosh Donald J, made on 5 June 2007. The respondent is a hierarchical church (the Church) having its headquarters at 89 Maxfield Avenue in the parish of Saint Andrew. It was designated a corporate body by virtue of the Vesting Act of 4 May 1978. The appellant is the administrator ad litem of the estate of Abuna Yesehaq, a former archbishop of the Church. For the sake of clarity, Abuna Yesehaq will hereinafter be referred to as the appellant. [2] The mother church, the Ethiopian Orthodox Church (the EOC), is situated in Addis Ababa, Ethiopia and the Patriarch is its titular head. The Holy Synod, the EOC‟s primary decision making body, is also in Ethiopia. On 13 May 1992, a meeting was held by the Holy Synod in Ethiopia which the appellant attended. At that meeting an agreement was reached to elect a Patriarch as the seat was vacant. The appellant was one of the signatories to the minutes of the meeting. [3] On 5 July 1992, the Holy Synod elected Abuna Paulos as the Patriarch internationally, and the appellant was appointed archbishop of the Caribbean and Latin America. -
St Justin De Jacobis: Founder of the New Catholic Generation and Formator of Its Native Clergy in the Catholic Church of Eritrea and Ethiopia
Vincentiana Volume 44 Number 6 Vol. 44, No. 6 Article 6 11-2000 St Justin de Jacobis: Founder of the New Catholic Generation and Formator of its Native Clergy in the Catholic Church of Eritrea and Ethiopia Abba lyob Ghebresellasie C.M. Follow this and additional works at: https://via.library.depaul.edu/vincentiana Part of the Catholic Studies Commons, Comparative Methodologies and Theories Commons, History of Christianity Commons, Liturgy and Worship Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Ghebresellasie, Abba lyob C.M. (2000) "St Justin de Jacobis: Founder of the New Catholic Generation and Formator of its Native Clergy in the Catholic Church of Eritrea and Ethiopia," Vincentiana: Vol. 44 : No. 6 , Article 6. Available at: https://via.library.depaul.edu/vincentiana/vol44/iss6/6 This Article is brought to you for free and open access by the Vincentian Journals and Publications at Via Sapientiae. It has been accepted for inclusion in Vincentiana by an authorized editor of Via Sapientiae. For more information, please contact [email protected]. St Justin de Jacobis: Founder of the New Catholic Generation and Formator of its Native Clergy in the Catholic Church of Eritrea and Ethiopia by Abba lyob Ghebresellasie, C.M. Province of Eritrea Introduction Biblical References to the Introduction of Christianity in the Two Countries While historians and archeologists still search for hard evidence of early Christian settlements near the western shore of the Red Sea, it is not difficult to find biblical references to the arrival of Christianity in our area. And behold an Ethiopian, eunuch, a minister of Candace, queen of Ethiopia, who was in charge of all her treasurers, had come to Jerusalem to worship... -
Engagement Guidelines: Orthodox Christian Leaders
Tip Sheets: Engaging Faith Communities V1.2 Engagement Guidelines: Orthodox Christian Leaders Religion Called: Orthodox Christianity Adherents Consider Themselves: Christian and are called Orthodox Christians House of Worship: Church or Cathedral First Point of Contact: Senior parish priest a.k.a. pastor Religious Leader: Priest or Deacon Spoken Direct Address: Use “Father” Physical Interaction: Handshake O.K. across sexes HOUSE OF WORSHIP Churches are local houses of worship. A parish refers to the congregation of a particular church. Parishes often have non-sacred spaces such as multipurpose rooms, schools, gyms, or offices. Cathedrals are large centers of worship for an entire regional area run by a Diocese or Archdiocese. Monasteries and convents house monks and nuns (respectively), and may include a chapel and areas for instruction/work. RELIGIOUS LEADERS Ordained/Commissioned/Licensed Leaders Orthodox Christian leadership is hierarchical with each national/ethnic branch having its own structure and leadership. Regional leadership generally falls to bishops (or archbishops, catholicos, or metropolitans). Priests and deacons provide sacramental and spiritual leadership; priests often are in charge of a local parish. Both priests and deacons are permitted to marry. Holy Orders and Lay Leaders Monks and nuns are non-ordained (lay) leaders (except for hiermonks who are ordained priests or deacons) who have usually taken a vow of poverty, celibacy, and obedience and often live an active vocation of both prayer and service. Many monks, nuns, and laypersons have important leadership positions —avoid assumptions based on title. Some U.S. parishes have lay administrators who take on many of the roles once the exclusive domain of clergy. -
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. -
The Church and the Catholicate
The Church and the Catholicate Among the ancient Churches in Christendom, the Church of the East (Persian Church), the Armenian Church and the Georgian Church used the title Catholicos to designate the Supreme Heads of their Churches. The title indicates that the holder is the Head and Common Father of that particular Church. He is the Father of the Fathers. It was used by the Supreme Heads of the above mentioned three Churches, situated outside the boundary of the ancient Roman Empire. Thus the title became part of the common heritage of the Church of Christ. In the Roman Empire, in its place, the Chief Bishop was called Patriarch. Thus the bishops of Rome, Alexandria and Antioch were known as Patriarchs. The Bishops of Constantinople (today’s Istanbul in Turkey) and Jerusalem were raised to the status of Patriarch by the Ecumenical Council of Constantinople in 381 and Chalcedon in 451 respectively. Regarding the juridical and canonical powers, both Catholicos and Patriarch have the same rights and duties. Both are Father and Head of a sui juris Church (particular Church). Eventually the above mentioned three Catholicoi added the title Patriarch to their names. In Kerala/India it was in 1912 that the title Catholicos was introduced in the Syrian Jacobite (Orthodox) Church. Until that time the head of the Jacobite Church in India was known as the Malankara Metropolitan. The title Catholicos was established in India through the efforts of Fr. P. T. Geevarghese, a Jacobite priest (Archbishop Mar Ivanios in the Catholic Church since 1930), by the Senior Patriarch of Antioch, Mar Abd-al-Msiha, residing at that time in Tur-Abdin/Turkey. -
Potentials and Challenges of Entoto Saint Mary Church to Heritage Tourism Development
Vol. 6(5), pp. 47-59, July, 2015 DOI: 10.5897/JHMT2015.0145 Article Number: 121D8E554007 Journal of Hospitality and Management ISSN 2141-6575 Copyright © 2015 Tourism Author(s) retain the copyright of this article http://www.academicjournals.org/JHMT Full Length Research Paper Potentials and challenges of Entoto Saint Mary Church to heritage tourism development Zelalem Getnet Ambaw Department of History and Heritage Management, Wollo University, Ethiopia. Received 16 March 2015; Accepted 26 May, 2015 This paper is intended to assess heritage tourism potential of Entoto Saint Marry church. To achieve the objective the researcher employed qualitative research method. Both primary and secondary data are used to assess the potentials. To collect the primary data interview was undertaken with selected church servants, community elders and other concerned individuals. In addition, deep and continuous personal observation was conducted to fill the gaps of interview and other sources gathered from various literatures. The analysis of the study revealed that Entoto complex has huge heritage tourism potentials. In this regard, the church of St. Mary with its mural paintings and precious antiquities, the different historic houses found in the churchyards of Entoto St. Mary, the palace and bedroom of Emperor Menelik II and the ESMCM with its possession are worth mentioning. Even though Entoto St. Mary has huge heritage tourism potentials and diversified values, they have not yet been utilized due to the presence of various hindering factors. Lack of tourist facilities, lack of heritage conservation and absence of documentation are among the factors that hinder heritage tourism development of the church. -
Beelzebub’ Timothy and Al-Jāḥiẓ on Christians in the ʿabbāsid Legal System Andrew Platt and Nathan P
Inquiring of ‘Beelzebub’ Timothy and al-Jāḥiẓ on Christians in the ʿAbbāsid Legal System Andrew Platt and Nathan P. Gibson Introduction1 One of the vital issues facing members of Iraq’s pluralistic society during the ʿAbbāsid period was how to navigate the overlapping legal systems of the various religious communities. The ʿAbbāsids allowed non-Muslim protected peoples (ahl al- dhimma) a large degree of autonomy in handling cases within their communities, but the interface between Islamic and non-Islamic legal systems produced some troublesome problems that leaders and intellectuals on all sides had to address. Here we will compare the perspectives of two ninth-century writers: Timothy I, Catholicos (Patriarch) of the Church of the East (r. 780–823)2 and ʿAmr b. Baḥr al-Jāḥiẓ (776–868/9), a popular Muslim author of the following generation. There were a host of functional issues involved in the interchange between these judicial systems, such as jurisdiction, the location of the proceedings, the weight of outsiders’ testimony, and so on. Yet there was another level on which the situation was problematic for both Christians and Muslims: Timothy and al-Jāḥiẓ both wrote with grave concern about how their coreligionists dealt with outsiders on such legal matters. As we will show, the arguments they made went beyond conventional attempts to preserve existing power structures or prescribe procedural mechanisms. Each was fighting for the well-being of his respective community against what he viewed as potentially disastrous temptations and threats. This article focuses more on understanding these fears than on explicating the details of the judicial system; in particular, we attend to these writers’ hermeneutical motivations as they appealed to canonical texts. -
A New Development in the Malankara Catholic Church: Major Archiepiscopal Church Or Catholicate
Logos: A Journal of Eastern Christian Studies Vol. 46 (2005) Nos. 3–4, pp. 303–326 A New Development in the Malankara Catholic Church: Major Archiepiscopal Church or Catholicate John Madey Abstract (Українське резюме на ст. 326) The author continues his study of the Syro-Malankara Catholic Church, of which he is a leading scholar. This cur- rent research is based on new ecclesiological developments within this Church, which has recently been raised to the rank of a major archiepiscopal Church sui iuris according to Ca- tholic canonical norms. Madey traces the history of those developments in the canonical and conciliar literature, with special but not exclusive attention to the developments in the 20th century, chiefly in Cleri Sanctitati of Pope Pius XII; Orientalium Ecclesiarum of the Second Vatican Council; and the 1990 Code of Canons of the Eastern Churches. The author differentiates ecclesial structures and canonical norms in Oriental Churches governed by a patriarch, major arch- bishop, catholicos, or maphrian. He details the role and responsibilities of the catholicos in particular, especially his election, his relationship with the other bishops of his Church, his internal responsibilities to his Church, and his external relationship to the Church and bishop of Rome, with which he, as head of the Syro-Malankara Church, is in full com- munion. ®®®®®®®® 304 John Madey On February 10, 2005, the Vatican Press Office published the following news: the Holy Father raised the Syro-Malankara Metropoli- tan Church sui iuris to the rank of a Major Archiepis- copal Church and promoted His Excellency Cyril Mar Baselios Malancharuvil, O.I.C., to the dignity of Major Archbishop of Trivandrum of the Syro-Malankarians.1 The apostolic nuncio in India, who communicated this news to the public, explained that the new dignity is equivalent to that of catholicos. -
SEIA NEWSLETTER on the Eastern Churches and Ecumenism ______Number 196: January 31, 2012 Washington, DC
SEIA NEWSLETTER On the Eastern Churches and Ecumenism _______________________________________________________________________________________ Number 196: January 31, 2012 Washington, DC The International Catholic-Oriental attended the meal. turies, currently undertaken by the com- Orthodox Dialogue The Joint Commission held plenary mission since January 2010, is perhaps sessions on January 18, 19, and 21. Each expected to establish good historical un- day began with Morning Prayer. At the derstanding of our churches. We think HE NINTH MEETING OF THE INTER- beginning of the meeting Metropolitan such technical and scholarly selection of NATIONAL JOINT COMMISSION FOR Bishoy congratulated one of the Catholic items for discussion will bring many more THEOLOGICAL DIALOGUE BETWEEN T members, Rev. Fr. Paul Rouhana, on his outstanding results beyond the initially THE CATHOLIC CHURCH AND THE recent election as General Secretary of the expected purpose of the Joint Commis- ORIENTAL ORTHODOX CHURCHES TOOK Middle East Council of Churches. sion. Therefore, this theological and spir- PLACE IN ADDIS ABABA, ETHIOPIA, FROM The meeting was formally opened on itual contemplation will not only unveil JANUARY 17 TO 21, 2012. The meeting was hosted by His Holiness Abuna Paulos the morning of January 18 by His Holi- the historical and theological facts that I, Patriarch of the Ethiopian Orthodox ness Patriarch Paulos. In his address to exist in common but also will show us the Tewahedo Church. It was chaired jointly the members, the Patriarch said, “It is with direction for the future. The ninth meeting by His Eminence Cardinal Kurt Koch, great pleasure and gratitude we welcome of the Joint Commission in Addis Ababa President of the Pontifical Council for you, the Co-chairs, co-secretaries and is expected to bring much more progress Promoting Christian Unity, and by His members of the Joint International Com- in your theological examinations of enor- Eminence Metropolitan Bishoy of Dami- mission for Theological Dialogue between mous ecclesiastical issues. -
A Brief Historical Survey of the Catholicosate
1 A BRIEF HISTORICAL SURVEY OF THE ARMENIAN APOSTOLIC CHURCH Christianity in Armenia can be traced back to the age of the Apostles. The Apostolic Church of Armenia acknowledges as its original founders two of the twelve Apostles of Christ, St. Thaddeus and St. Bartholomew, who evangelized in Armenia, and were martyred there. It was at the beginning of the fourth century, during the reign of King Trirdates III, and through the missionary efforts of St. Gregory that Christianity was declared and adopted as the official religion of Armenia in 301 A.D. Until the 5th century, Christian worship in Armenia was conducted in Greek or Syriac. In 404 A.D., St. Mesrob together with the Catholicos St. Sahag (387-439), having the financial assistance and collaboration of King Vramshabouh, invented the Armenian alphabet in 404, which became a decisive and crucial event for Armenian Christianity. Soon after with a number of disciples, St. Mesrob worked on the translation of the Bible and a large number of religious and theological works were translated into Armenian, and the golden age of classical Armenian literature began shortly thereafter. This “cultural revolution” gave national identity and led to one of the most creative and prolific periods in the history of Armenian culture. The Armenian Apostolic Church aligns herself with the non- Chalcedonian or with lesser-Eastern-Orthodox churches, namely: Syrian Orthodox Church; Coptic Orthodox Church; Ethiopian Orthodox Church. They all accept the first three Ecumenical Councils of Nicaea (325), Constantinople (381), and Ephesus (431). The Armenian Church has traditionally maintained two Catholicosates: The Catholi-cosate of Etchmiadzin in Armenia, and Catholicosate of Holy See of Cilicia in Antelias-Lebanon. -
Daniel Asmare the MELTING POT of the WORD and the SWORD
Daniel Asmare THE MELTING POT OF THE WORD AND THE SWORD: ROYAL POWER AND MONASTIC ASCETICISM IN THE MEDIEVAL MONASTERIES OF LAKE TANA, ETHIOPIA MA Thesis in Comparative History with the specialization in Interdisciplinary Medieval Studies Central European University CEU eTD Collection Budapest May 2011 THE MELTING POT OF THE WORD AND THE SWORD: ROYAL POWER AND MONASTIC ASCETICISM IN THE MEDIEVAL MONASTERIES OF LAKE TANA, ETHIOPIA by Daniel Asmare (Ethiopia) Thesis submitted to the Department of Medieval Studies, Central European University, Budapest, in partial fulfillment of the requirements of the Master of Arts degree in Comparative History, with the specialization in Interdisciplinary Medieval Studies. Accepted in conformance with the standards of the CEU ____________________________________________________________ Chair, Examination Committee ____________________________________________________________ Thesis Supervisor ____________________________________________________________ Examiner ____________________________________________________________ Examiner CEU eTD Collection Budapest May 2011 THE MELTING POT OF THE WORD AND THE SWORD: ROYAL POWER AND MONASTIC ASCETICISM IN THE MEDIEVAL MONASTERIES OF LAKE TANA, ETHIOPIA by Daniel Asmare (Ethiopia) Thesis submitted to the Department of Medieval Studies, Central European University, Budapest, in partial fulfillment of the requirements of the Master of Arts degree in Comparative History, with the specialization in Interdisciplinary Medieval Studies. Accepted in conformance with the -
Ethiopian Orthodox Church Addis Ababa, Ethiopia. Struggling to Live
Bulletin ofEcumenical Theology Vol. 20 (2008), 35-65 Ecumenical Commitment as Mission: Spiritan Collaboration with Ethiopian Orthodox Church I Brendan Cogavin Addis Ababa, Ethiopia. "Ethiopia will stretch out her hands to God." (Ps 68: 31). Introduction In this article I will share the ecumenical expenences and reflections of a group of Spiritans who have been struggling to live out their missionary calling in Ethiopia, a country which has had a Christian presence since the time of St. Athanasius of Alexandria. The Ethiopian Orthodox Church has taken root in African soil, developed its own character and traditions and flourished over a period of 1,600 years! It is astonishing that so few missionaries have heard about this ancient Ethiopian church, and that they show so little interest in getting to know it when they live alongside it in Ethiopia. Pope John Paul II in Orientale Lumen 7b emphasized that the experience of the individual Churches of the east are offered to 2 us as an authoritative example of successful inculturation. I wi 11 illustrate the issues involved through some personal and group experiences and will give their historical background. I Brendan Cogavin completed M.A. Missiology at the Institut Catholique de Paris and has been working in Ethiopia since 1995. He has taught in the major seminary in Addis Ababa and in the programmes of the Conference of Major Religious Superiors. He participated in a number of symposia organized by the Ethiopian Review of Cultures and published in that review. Currently he is working on the English translation of the new Ethiopian-rite missal, the Rite of Holy Week and a Daily Prayer of the Ethiopian tradition; and is also preparing an outline of a catechetical programme which is based on the Ethiopian tradition for the eparchy of Adigrat.