These essays are an attempt to connect certain historical information and facts about the Ethiopian Church with the little experience that I had from meeting this Church during my visit to Ethiopia in June 2006 together with my colleague Father Alexander Vasyutin. Anyone who wishes to write about the Ethiopian Church will not be a pioneer. Nevertheless, probably, not everyone who wrote about this Church, at least in Russian, had the opportunity to directly come into contact with the living tradition of this Church - Ethiopia remains one of the least accessible countries in the world. These notes may be subjective - especially in the part that concerns the description of the current state of the Church. However, such subjectivity is inevitable, especially considering that I had the opportunity to observe only a few aspects of the life of the Church during the entire five days of my stay in it.
Story
So, first some facts and history. The self-name of the Ethiopian Church - Ethiopian Orthodox Church Tewahedo. Teuahedo means "united" and is essentially a theological formula that denotes a way of uniting divinity and humanity in Christ. The Ethiopian Church is the only one that uses a theological formula in its self-name. This is the most numerous of all the Churches of the pre-Chalcedonian tradition, but at the same time the most isolated - primarily because of the geographical remoteness of Ethiopia. The Ethiopian Church is also one of the most ancient Christian Churches. She herself traces her origins to apostolic times, when the eunuch of the Ethiopian queen Candace was baptized by the Apostle Philip (Acts 8: 26-30). However, in those days, the name Ethiopia did not refer to present-day Ethiopia, but to Nubia in what is now Sudan. Only after Aksum in the second century A.D. the Solomonid dynasty reigned, the country was given this name. Along with this name, another name was also used - Habasha or, in a Hellenized form, Abyssinia.
Ethiopia is made up of many ethnic groups, the largest of which are Oromo, Amharic and Tigray. Some Ethiopian peoples are of Semitic origin, and such Ethiopian people as the Falashas still profess Judaism. According to an ancient Ethiopian legend, described in the book "Glory of the Kings" ( Kebre Negest, XIII century), the first royal dynasty of Ethiopia - the Solomonids - traced its origin to King Solomon and the Queen of Sheba. However, this legend cannot be confirmed by historical data.
Ethiopia was one of the first countries in which Christianity established itself as the state religion. According to Rufinus, the Aksumite rulers were converted to Christianity by Saint Frumentius, the son of a Syrian merchant who was shipwrecked in the Red Sea and enslaved in Aksum. Here he began to preach the gospel and was eventually able to become a teacher of the heir to the Aksumite kingdom. Having received his freedom, he left for Alexandria, where he was ordained a bishop by Saint Athanasius of Alexandria for the newly formed Ethiopian Church. Here he converted the Aksumite king Ezan to Christianity. Saint Frumentius thus became the Enlightener of Ethiopia. No wonder the Ethiopians call him the "Father of the World" and the "Opener of Light" ( Abba Salama, Cassate Berhan).
As a result of the missionary activity of St. Frumentius, the Ethiopian Church for many centuries found itself in the sphere of influence of the Bishops of Alexandria, who until recently played an important role in the life of this Church, supplying it with metropolitans and bishops. Until the middle of the 20th century, the Ethiopian Church did not have bishops of Ethiopian origin, but exclusively of Coptic. In the life of the Ethiopian Church, secular power traditionally played an important role - even to a greater extent than was customary in Byzantium. An indicative example is that, until recently, secular persons were often appointed abbots of the largest monasteries, as well as abbots of the historic Aksum Cathedral.
The secular rulers, together with the Church, contributed in every possible way to the Christianization of Ethiopia, although they did not succeed in completely converting the entire country to Christianity. As early as the 7th century, the first Islamic communities formed in Ethiopia, and now the Islamic population of the country even slightly outnumbers the Christian population. Also in Ethiopia, paganism has been preserved all the time, and tribes of pagan anemists still live in the south of the country. The history of the Ethiopian Church in the 16th century was very turbulent, when the Muslim conqueror Ahmed Grang (1529-1543) first invaded Ethiopia, and then the Jesuits arrived with the Portuguese army, who, under Emperor Susneios (1508-1532), managed to achieve a short-term union of the Ethiopian Church with Rome. The union did not last long and ended in a bloody battle. civil war. Eventually the Jesuit mission was expelled from Ethiopia in 1632 by Emperor Fassiladas. At the same time, the German missionary Peter Heiling arrived in Ethiopia with a Protestant mission. His mission also eventually ended with the expulsion of the preacher from the country. The activities of Western missionaries led to the fact that the Ethiopian Church, trying to protect itself from alien influences, closed itself to the outside world and found itself in self-isolation. She again began to renew contacts with outside world only recently.
Throughout all the centuries of the history of the Ethiopian Church, beginning with the ordination of St. Frumentios by St. Athanasius of Alexandria, this Church was under the jurisdiction of the Alexandrian Church (after the Council of Chalcedon, the Coptic Church). Throughout this time, Alexandria supplied bishops to Ethiopia and completely controlled the Ethiopian Church. However, from the beginning of the 20th century, the Ethiopian Church began to demand greater independence for itself. As a result, the first four Ethiopian bishops were ordained for her in 1929 to assist the Coptic metropolitan. The first attempt to separate from the Coptic Church was made during the period of the Italian occupation of Ethiopia (1935-1941) and was supported by the occupation authorities. The Coptic Metropolitan Cyril, who was at that time an Ethiopian metropolitan, refused to break off relations with Alexandria, for which he was expelled from the country. Instead, Bishop Abraham, an Ethiopian by nationality, was appointed Metropolitan of Ethiopia. However, he was promptly deposed by the Coptic Church. After the war, an attempt to make the Ethiopian Church independent was made again - this time with the support of Emperor Haile Selassie (1930-1974). As a result of difficult negotiations in 1948, an agreement was reached with Alexandria on the election of an Ethiopian metropolitan from among the local hierarchs. When Metropolitan Kirill, who had returned from exile, died in 1951, he was replaced by the Ethiopian Basil (Basilos). In 1959, Alexandria approved Basil as the first Ethiopian Patriarch. Since that time, the Ethiopian Church has been considered autocephalous.
The independence of the Ethiopian Church was not easy for her. The decisive role in this was played by the last emperor of Ethiopia, Haile Selassie, who, in fact, forced the Coptic hierarchy to make concessions. Haile Selassie was a great benefactor of the Ethiopian Church. He built his genealogy back to the time of the Queen of Sheba and bore the high-profile title "Lion-capturer from the tribe of Judah, the chosen one of God, the king of kings." The very name that he took when he was elevated to the imperial throne - Haile Selassie, means "The Power of the Trinity." He was ordained a deacon.
Haile Selassie was overthrown in 1974 by a military junta and died in Addis Ababa in 1975. The regime that seized power in Ethiopia was supported Soviet Union. Major Mengistu Haile Mariam, who headed it in 1977, launched a real persecution against the Church. Many churches and monasteries were closed, their property was taken away by the state, many bishops, priests and monks were thrown into prison, and some were executed. So, in 1979, Patriarch Theophilos (Tevofilos), who was deposed in 1976, was killed. After the fall of the Mengistu regime in May 1991, Patriarch Mercury (Merkorios), who had headed the Ethiopian Church since 1988, was accused of collaborationism and expelled from the country.
On July 5, 1992, the synod of the Ethiopian Church elected Abuna Pavel as the new patriarch, who still heads this Church. He is already the fifth patriarch of the independent Ethiopian Church. His full title: His Holiness Abuna Pavlos, Fifth Patriarch and Catholicos of Ethiopia, Echege of the Throne of St. Takla Haymanot and Archbishop of Axum ( Abuna in Arabic means "our father"; title Catholicos worn by ecclesiastical primates outside of Byzantium; echoge- elder - means the head of the monastic communities; Takla Haymanot- one of the largest monastic communities (houses) in Ethiopia; Aksum- the first historical see of the Ethiopian Church). Abuna Pavel was born in 1935 in the province of Tigray in the north of the country. This province is essentially the Christian core of Ethiopia. The family of the future patriarch was closely connected with the monastery of Abuna Gerim, where Paul entered as a monk as a boy. Abuna Paul studied first in Addis Ababa, and then went to America, where he took a course in theology at St. Vladimir's Seminary. There, his teachers were Archpriest Alexander Schmemann, Archpriest John Meyendorff, Professor S. S. Verkhovsky. After that, he entered the doctoral program of the no less famous Princeton Theological Seminary, but did not have time to finish it, as he was recalled to Ethiopia by the then Patriarch Theophilus - at that time a coup had just taken place in the country. These difficult years for the Ethiopian Church became a period of trials for Paul as well. In 1975, he was ordained a bishop by Patriarch Theophilos, who shortly thereafter was deposed and then killed. Paul's ordination was not authorized by the authorities, and he was sent to prison, where he spent eight years. In 1983 Pavel was released from prison and left for the USA. Here he finally completed his doctoral dissertation at Princeton and continued his ecclesiastical career, being elevated to the rank of archbishop. With the change of power in Ethiopia, Paul returned to the country and was elected the new patriarch.
The removal from the patriarchal see of Mercury and the election of Paul became a source of discord in the Ethiopian Church. Mercury, who emigrated to Kenya, did not recognize the new patriarch. Also, he was not recognized by the Ethiopian archbishop in the United States, Ezehak, who in 1992 interrupted the Eucharistic communion with Addis Ababa. In response, the synod of the Ethiopian Church appointed a new archbishop in the United States - Matthias. Ezehak, however, refused to recognize this decision of the synod. As a result, the Ethiopian diaspora in North America was split - part of it remained faithful to Iezehak and did not recognize Abuna Paul as the Ethiopian patriarch.
Another serious problem that the Ethiopian Church faced in last years, became the self-proclamation of the Eritrean Church. The Eritrean Church separated from the Ethiopian after the formation of the independent state of Eritrea in 1991. This Church, largely under political pressure, was recognized by the Coptic Church, which appointed a patriarch for it.
Recently, tensions have also been growing in Ethiopia between Christians and Muslims, whose number now exceeds the number of Christians. In particular, a large Islamic community lives in Addis Ababa, where there are about 150 mosques against about 130 temples of the Ethiopian Church. Recently, Islam has been increasingly strengthening its position in Ethiopia, receiving economic support from Saudi Arabia and the nearby Islamic countries of Somalia and Sudan. Many Ethiopians go to work in Islamic countries and either convert to Islam or take Islamic names for themselves, becoming crypto-Christians.
Pagan communities remained in southern Ethiopia. Emperor Haile Selassie invited European Protestant missionaries to these regions in the middle of the 20th century to evangelize the pagans. As a result, Protestantism took root in the country, spread mainly in the southern regions of Ethiopia, as well as in Addis Ababa.
Ethiopian Church Doctrine
The Ethiopian Church has developed in specific ways throughout its history. The path of its dogmatic development was also unique. Having received its historical existence from Saint Athanasius of Alexandria and being closely associated with the Alexandrian Church, the Ethiopian Church has always especially revered this father of the Church. This is evidenced, for example, by the fact that one of the 14 anaphoras of the Ethiopian Church is attributed to St. Athanasius. One of the most widely read works in the Ethiopian Church was the translation into giyz - the ancient Ethiopian language - of the life of St. Anthony, compiled by St. Athanasius of Alexandria. Another Ethiopian anaphora bears the name of the fathers of the Nicene Council, which is also especially revered in the Ethiopian Church. Ethiopian theology is thus guided by the early dogmatic formulations and concepts associated with the name of St. Athanasius and the Council of Nicaea. The Ethiopians are proud that they never accepted Arianism, even though Saint Athanasius was repeatedly expelled from his see and his place was taken by Arian bishops, and despite the political pressure from the Byzantine emperors who supported Arianism. For comparison, it should be noted that the Goths, who received enlightenment at about the same time as the Ethiopians, adopted Christianity in its Arian version. Another father who became an indisputable authority for the Ethiopians is another Alexandrian primate - St. Cyril. It is noteworthy that one of the most important dogmatic collections in the history of the Ethiopian Church was named after Saint Cyril of Alexandria - Kerlos.
The Ethiopian Church, which for almost its entire history was in the orbit of the Coptic Church, did not accept the decision of the Council of Chalcedon. Nevertheless, her doctrine of the Incarnation was finally formed relatively recently - in the 19th century. The impetus for this was the activity of the Western missions - Catholic and Protestant, which put before the Ethiopian Church a number of difficult questions about its theological identity. As a result, for more than two centuries, disputes took place in the Ethiopian Church, mainly concerning the question of the natures of Christ.
As a result, three dogmatic parties were formed within the Ethiopian Church, professing different views on the Incarnation. For one party Kebat, which means "anointing", - the Incarnation consisted in the anointing of Christ with the Holy Spirit. In essence, this teaching was paradoxically close to radical Nestorianism. Second party - Tsegga Lay, which means "Son of grace", - adhered to the doctrine of the three births of Christ: the first from the Father, the second from the Virgin Mary, and the third from the Holy Spirit after the incarnation. And finally, the third batch - Teuahedo, which means "unity", - insisted that two natures were united in the single person of Christ: Divine and human. The end point in the disputes between these parties was put by Emperor Theodore (Tewodros) II, who in 1855 banned all other doctrines except Tewahedo by imperial power. The doctrine of Tewahedo received ecclesiastical confirmation at the Council of Boru Mada in 1878, this time with the support of the Ethiopian emperor Yohannes and the Shoi king Menelik. True, not a single bishop participated in the Council, because at that time there were simply no bishops in Ethiopia. Nevertheless, the Council was an important event in the unification of the teachings of the Ethiopian Church.
The doctrine of Tewahedo fully corresponds to the doctrine of the Incarnation, professed by modern pre-Chalcedonian Churches and formed under the influence of St. Cyril of Alexandria in the interpretation of Severus of Antioch and a number of other Eastern Christian theologians of the 6th century. This doctrine presupposes belief in the truth and fullness of both the Godhead and humanity in Christ; double consubstantial Christ - to the Father according to Divinity and to us according to humanity; the double birth of Christ - the first from the Father according to Divinity and the second from the Virgin Mary according to humanity. One and the same Christ performed both Divine and human actions (energies). At the same time, the Ethiopian theologians emphasize the unity of the person of Christ, in whom the Divinity and humanity are united inseparably and inseparably. Ethiopian theologians do not call humanity in Christ nature, but speak of "the one incarnate nature of God the Word", following the formula of St. Cyril of Alexandria. Also, while recognizing Divine and human actions and volitional manifestations in Christ, they do not speak of two energies or wills in Christ.
Structure and inner life of the Ethiopian Church
The Ethiopian Church is extremely centralized - everything in it happens by the will and with the consent of Abuna. Even those bishops who perform administrative functions in the central apparatus of the patriarchy must correlate with the patriarch even in minor matters. A feature is also characteristic: the bishops kiss the hand of the patriarch. Laity and priests may even kiss his knees. However, the knees can be kissed by bishops and even priests. During a dinner with the participation of Abuna Paul, to which we were invited and which was given in honor of the patriarch by the parishes of Addis Ababa, we became witnesses of an extremely curious custom. At the time when the bishops and priests pronounced toasts in honor of the patriarch, a woman was squatting near a large dish over the fire and roasting incense on this dish. The smoke from the incense spread throughout the room. When the speeches ended, the woman removed the dish from the fire. So we have become witnesses of the literal understanding by the Ethiopians of the expression "incense to the boss"!
The Ethiopian Church occupies one of the first places not only in the number of believers, but also in the number of clerics. There are no definitive statistics on this, and the figures that were given to me in the Ethiopian Patriarchate often differ from the data published by other sources. According to the maximum estimate, there are about half a million clerics for approximately 70 million people in Ethiopia, who provide care to approximately 30,000 communities! In addition to Ethiopia, these communities are also located in Jerusalem, the United States, Canada, Europe, Africa and the Caribbean. Many clerics are assigned to the parishes of the Ethiopian Church. So, for example, 150 priests serve in the temples of Addis Ababa, and some parishes even have 500 clergy!
In the Ethiopian Church there is a unique rank of clergy - dabtara. Although this rank is not ordained, it nonetheless performs an important function in the Church and, in its purpose, is close to our readers or choir singers. At the same time, dabtara not only sing in churches, but also play musical instruments and dance! Dabtaras are also the main carriers of theological knowledge and church traditions of the Church, and in this way they resemble church didascals.
Another very interesting institution operates in the Ethiopian Church - the Theological Council. It includes about 10 theologians. Candidates for inclusion in the council are proposed by the patriarch and approved by the synod. The Council functions on a permanent basis, that is, its members gather together every day and, sitting at the same table, jointly perform the tasks that the Church sets before them. Their main task at this time is the translation of the Holy Scripture into the modern Amharic language. The Church uses a translation of the Scriptures into ancient gyyz, but this translation is incomprehensible to most Ethiopians and, moreover, it is made from the Greek Septuagint. When translating the Scriptures into modern Amharic theologians, in addition to the Septuagint, also focus on the Hebrew text. In addition to translation activities, members of the Theological Council deal with current issues - they give their expert opinions on the problems that arise in the life of the Ethiopian Church. Speaking of the Ethiopian canon of the books of Holy Scripture, it is curious to note that it includes a number of apocryphal books, as well as the "Shepherd" of Hermas, which was included in the canon ancient church but was subsequently excluded from it.
In the Ethiopian Church, much attention is paid to catechesis, religious education and the training of clerics. The latter is especially relevant given their huge number. The main educational institution of the Ethiopian Church that trains clerics is the Theological College of the Holy Trinity in Addis Ababa. Its rector, Archbishop Timothy, once studied at the Leningrad Theological Academy. In general, a significant part of the current elite of the Ethiopian Church speaks Russian, since many studied at the Leningrad theological schools. The college was founded in 1941 by Emperor Haile Selassie. Under the emperor, this educational institution first trained teachers for schools and was part of the public education system, and in 1967 it was transformed into the theological faculty of the University of Addis Ababa. The rector of the college at that time was the famous Indian theologian W. Samuel - for many years one of the most prominent participants in inter-Christian theological dialogues, including with the Russian Orthodox Church. Under Mengistu, the theological faculty was closed and all its premises were expropriated. The college was reopened in 1993 and is now the highest educational institution Ethiopian Church. Although it has ceased to be part of the Addis Ababa University and its diplomas are not recognized by the state, nevertheless, the university recognizes college diplomas and actively cooperates with it. In the near future, the construction of a new educational building of the college will begin instead of the old buildings. College education is conducted mainly in English, as in all schools and universities in Ethiopia. Therefore, the library is stocked mainly with books in English. Amharic and gyyz are taught separately. Moreover, in gyyz, students learn not only to read and write, but even to compose poems. Along with traditional theological subjects, such curious disciplines as "Statistics and research methods”, “Principles of Management in the Church”, “Computer Literacy”, “Basics of Accounting”, “Preservation and Maintenance of Antiquities”, “Preparation, Monitoring and Evaluation of Social Projects”. In formation educational process college leadership is guided by secular standards. So, the initial course - Bachelor of Theology - here is designed for 5 years. This is followed by specialization - 3 years, after which students receive a master's degree. Now the college is preparing to offer students the opportunity to write doctoral dissertations. Despite this orientation towards secular standards of education, the college serves the needs of the Church and is primarily aimed at the training of clergy. All college students must be deacons. The Ethiopian Church follows the ancient church tradition, according to which deacons are allowed to marry, although priests are already prohibited from doing so. Most of the clergy of the Ethiopian Church are married.
Orthodox shrines in Ethiopia
Aksum - Lalibella - Gondar - Lake Tana - Addis Ababa
Ethiopia is a country of "13 months of the sun" (according to the Ethiopian calendar, a year is divided into 13 months), a "land of legends", whose Orthodox history began 3,000 years ago. Translated from the ancient Greek, "Ethiopia" means "the country of people with sunburned faces." Until recently, the country was called Abyssinia, which means "non-Aksumite subjects of the Aksumite king."
- the only country on the African continent that has never been colonized. According to the legend, in which the Ethiopians firmly believe, the biblical Queen of Sheba is the Queen of Aksum, Makeda, or the Southern Queen. Here, in Aksum, she returned after a trip to Jerusalem, where she stayed with Solomon. "And King Solomon gave the Queen of Sheba everything she wanted and asked for, beyond what King Solomon gave her with his own hands." From Solomon, the queen gave birth to the son of Menelik, the first ruler of Ethiopia. There is a legend that the tomb of the Queen of Sheba is located under one of these monoliths. As a young man, Menelik went to Jerusalem, Solomon recognized his son and received him royally. But, returning to his homeland, Menelik secretly took out the Ark of the Covenant with the Moses tablets stored in it from the Jerusalem temple and took it away with him. As soon as the Ark reached Ethiopia, “the hearts of the people shone at the sight of Zion, the Ark of the Law of God, and the people of Ethiopia rejected their idols, and they worshiped their Creator, God, who created them. And the Ethiopian men left their deeds, and loved righteousness and justice, loved by God” (“Kebra Nagast”, 87).
Ancient Ethiopia is one of the few, along with the Khazar Khaganate, ethnically diverse countries in which Judaism was accepted as official religion. And when the kingdom of Aksum, located in the north of the country, switched from Judaism to Christianity in the 4th century, Ethiopia became the third country in the world where Christianity was recognized as the state religion - after Armenia and the Roman Empire. This appeal was supported not only by the belief that it was on Ethiopian soil that the Ark of the Covenant was hidden, but also by the rapidly spreading apocrypha, which said that during the flight to Egypt holy family- Joseph and Mary with baby Jesus - reached Ethiopia and found refuge on the northern shores of the Ethiopian Lake Tana.
Ethiopia is extremely rich in history. The Old Testament mentions that one of the rivers that irrigated Paradise flowed through the lands of the Ethiopians. In addition, the very first people lived in these parts - this is evidenced by the oldest fossil remains of Australopithecus, discovered in southern Ethiopia in the Omo River Valley. The famous "Lucy" from the National Museum in Addis Ababa is 3.2 million years old.
Day 1. Moscow - Istanbul - Addis Ababa
14.35 - 15.40 Flight Moscow (Vnukovo) - Istanbul (Turkish Airlines)
At 18:50 - departure from Istanbul to Addis Ababa.
Day 2. Addis Ababa - Aksum
At 01:10 - arrival in Addis Ababa.
Obtaining visas for Russian citizens is possible at the airport upon arrival. Meeting at the airport by a representative of the host company, transfer to the hotel. Hotel accommodation Saro Maria Hotel or similar. Relaxation.
Sightseeing tour of the capital of Ethiopia.
Visiting the former palace of Haile Selassie (Ethiopian emperor who ruled in the 70s of the XX century). Now the Palace has been turned into an Ethnographic Museum. After lunch visit one of the oldest churches in Addis Ababa Ba'ata. Visit to the National Museum.
Addis Ababa is the capital of Ethiopia, which means "new flower" in Amharic. The city was founded in 1886 by Menelik II. Located at an altitude of 2500 meters above sea level in the highest part of the Entoto mountain range. The city is decorated with numerous architectural monuments, including mosques and Christian temples, the palace of Emperor Menelik II (1894), the House of Africa with stained-glass windows made in 1963 by the famous Ethiopian artist A. Tekle. National Museum with the remains of the progenitress modern man- Lucy. Her skeleton, found in Ethiopia in 1974, is considered the most ancient remains - 3.2 million years.
In the evening we will have a traditional dinner with dancing and music.
Day 3
07.55 - 09.25 flight Addis Ababa - Aksum
Transfer to the hotel. Accommodation at Yeha or Sabean hotel. Meeting with a group from North Sudan.
Sightseeing tour of the city of Aksum. Dinner.
Inspection of ancient steles. Visit to the Church of St. Mary of Zion. Return to the hotel. Dinner.
Originally the capital of the ancient Aksumite kingdom, one of the oldest African empires, the "border" of the two continents of Africa and Asia for a millennium. Later Aksum is one of the first civilizations where Christianity became the state religion. In the 10th century BC, as the Abyssinian royal chronicle Kebra-Nagast says, the Queen of Sheba (aka Makeda, aka Belkis) gave birth to a son, Menelik, from King Solomon here. It is said that later King Menelik took the “Ark of the Covenant” from Jerusalem, and since then it has been secretly kept in a sanctuary next to the Church of the Virgin Mary of Zion, built in the 16th century on the site of the first Christian temple founded by King Ezana in the 4th century. For Ethiopians, the whole story of the stormy romance of two Old Testament kings and the subsequent abduction of the Ark of the Covenant is an indisputable truth, the basis of the Ethiopian national idea. The oldest Bible is kept in Aksum, in the domed Church of the Four Beasts (representing the Four Evangelists). 
This book dates from the 6th century, but the colors of its wonderful illustrations have not faded to this day. It is kept under many covers, and some pages are even lined with silk cloth. The main attractions of Aksum are grouped in one place. Church of Mary of Zion, Stele Park, "Pool of the Queen of Sheba", behind him - the tomb of Caleb. The palace of the Queen of Sheba is located almost outside the city.
Park of steles - monoliths-obelisks. Scientists believe that the construction of the stelae was associated with the death of members of the ancient royal families, as well as the obelisks had an astronomical function. The largest "multi-storey" stele, about 23 meters high, the most beautiful, which brought world fame to Aksum. Stella 24 meters high was taken to Italy in 1937 and is now in Rome. All the steles date back to the first centuries of our era, when the Aksumite kingdom began to develop and expand so rapidly that its neighbors had to make room. In the West, the Aksumites subjugated the kingdom of Meroe with black pyramids in Sudan, and in the East, having crossed the Red Sea, the state of Gimyar, i.e., in fact, their ancestral home, bordering Sheba (Savoy). The military expedition of King Kaleb to South Arabia was aimed at protecting Christians from the repressions of local pagan sovereigns. From this king, who ruled in the 6th century, a tomb has been preserved, into which they go down the stairs, illuminating the road with candles, which are given out by the caring “keeper of the tomb”. They say that from it underground passages lead to the North, to the border with Eritrea.
Day 4. Aksum - Lalibela
Breakfast.
09:00 - meeting with the guide and transfer to the airport.
11:00-11:45 flight to Lalibela. Arrival in Lalibela. Meeting at the airport 
representative of the host company and transfer to the hotel. Accommodation at the Mountain View Hotel or similar. Dinner. Sightseeing tour of the city of Lalibela. Visiting "rock churches" (first group). In the evening return to the hotel. Dinner.
located at an altitude of 2600 meters above sea level. At the turn of the 12th and 13th centuries, Lalibela ruled, after whom the city was named. In the Agau language, his name means approximately: "bees testify to his high destiny." According to legend, immediately after the birth, a swarm of bees flew up to the cradle of the child, but did not bite the baby, but respectfully circled in the distance, and the mother considered this a good omen. The ruler began the construction of churches, cutting them entirely in the rock. Now 11 "monolithic" churches, pink in color of volcanic tuff, from which they were cut down, are considered one of the wonders of the world. 6 temples are included in the so-called "northern group of churches" (Bete Maryam, Medhane Alem, etc.), 4 - in the "eastern" (Bete Emmanuel, Abba Libanos, Bete Markories, Gabriel Rufael), and not far from the latter - lonely standing church of St. George. The largest of the churches, the Church of Christ the Savior ("Bete Medhane Alem"), reaches a length of 33.7 meters, a width of 23.7 meters and a height of 11.6 meters. The most revered is the Church of the Virgin Mary ("Bete Maryam"), where the windows are in the form of Roman and Greek crosses, swastikas and wicker crosses. The church stands in a large courtyard, which was carved right into the rock with incredible efforts. Later, the Church of the Cross ("Bete Meskel") was carved into the northern wall of the courtyard. 
On the opposite side of the courtyard is the Church of the Virgin ("Bete Danagul"), dedicated to the torment of the Blessed Virgin. Through the labyrinth tunnel you can go to other rock temples connected with the courtyard. The Church of St. George ("Bete Giyorgis"), the patron saint of the Ethiopians, Georgians and the British, was carved in the form of a cruciform tower with equal crossbars. It was first carved as a solid block in the rock, then it was given the shape of a Greek cross, and, finally, the inside was hollowed out. The roof of the church is at ground level, while the church itself is in a deep pit and can only be reached through a tunnel.
Day 5. Lalibela
Breakfast. Excursion to the cave monastery Asheton Maryam in the vicinity of Lalibela - 3-hour walk (climbing the mountains) either on foot or on mules.
In your free time, you can visit the market and see different nationalities of the entire region. Dinner. Afternoon Tour of Lalibela (continued) - visit to the second group of rock churches of Lalibela, dinner and return to the Mountain View Hotel.
Day 6. Lalibela - Gondar
Breakfast.
09:30 Meeting with the guide and transfer to the airport.
12:00-12:45 flight from Lalibela to Gondar.
Arrival in Gondar. Meeting at the airport by a representative of the host company. Transfer to the hotel. Accommodation at the Taye Belay Hotel or similar. Dinner.
Sightseeing tour of the city of Gondar. Visiting the palaces, residences and baths of Fasilidas. Visit to the church Debre Berham Selassie. Return to the hotel. Dinner. Gondar is the first capital of the Ethiopian Empire. The center of Gondar - the Royal City - an extensive complex of fairly well-preserved palaces, offices, libraries and churches surrounded by a stone wall. In the center of the Royal City, a lion coop has been preserved. The lion is a symbol of the ancient Solomon dynasty, originating from the time of the Aksumite kingdom. By tradition, Ethiopian emperors always kept lions at the royal court. The beginning of its construction dates back to the thirties of the 17th century and is associated with the name of King Fasilidas, who opened with his reign an era full of contradictions, “brilliance and poverty”, which lasted almost two centuries and grew into an “Ethiopian revival” under Menelik II. It can be said that the era of Addis Ababa was preceded by the era of Gondar. It was a time of intensive European penetration into Abyssinia. Among the attractions of Gondar are the Fasilidas Palace, the building in the "Gothic" style of the Yohannis Library (XVIII century) and the Iyasu II Palace (also XVIII century).
The university adjoins the Tsar's City. 2 kilometers from the city center are the baths built by Fasilidas - a calm, quiet place. These baths are today the most famous site for Timkat (Christmas) celebrations in Ethiopia. The charming little church of Debre-Berhan-Selassie, built in the 17th century, is a real "Gondar school of art". All the walls and ceiling of this church are covered with murals included in the treasury of Abyssinian art.
The ceiling, including the beams, is painted with the faces of cherubs with big eyes. Eyes in Abyssinian iconography are a special detail - they are full of meekness and kindness. Even among the crusaders on the frescoes in Debre-Berhan-Selassie, they are like that, although the crusaders for the most part were neither meek nor kind.
Day 7. Gondar - Bahir Dar
Breakfast. Transfer Gondar - Bahir Dar. Accommodation at the Home Land Hotel or similar. Lunch. Visit to the Nile waterfalls and several islands. Dinner.
Bahir Dar- a resort town, which is located at an altitude of 1800 meters above sea level on the shores of Lake Tana, is saturated with an atmosphere of relaxation and tranquility.
Overnight at Home Land Hotel or similar.
Day 8. Bahir Dar
Breakfast. Boat trip on Lake Tana. Visit to several ancient monasteries. Lunch during the tour.
Lake Tana- the largest in area in Ethiopia. It is famous for the fact that about 20 of the 37 islands on the lake are wonderful Orthodox monasteries. Many of them were founded in the 16th and 17th centuries. There are islands where only men are allowed, but basically everyone can visit the monasteries. Churches on the islands are round wooden buildings with cone-shaped thatched roofs, 4 walls of which are painted with bright frescoes with scenes from the Bible. One of the most sacred monasteries is considered Dek Stefanos on the island of Dega Estefanos, which contains a collection of paintings, icons and manuscripts, as well as the mummified remains of some Ethiopian emperors.
Airport transfer.
19.00 -20.00 flight Bahir Dar - Addis Ababa.
Day 9. Addis Ababa
02.10 - 06.40 Flight Addis - Ababa - Istanbul.
08.35 - 13.25 Flight Istanbul - Moscow (Vnukovo)
Combines well with tour "Volcanoes of Ethiopia"
Combines well with tour "Tribes of Ethiopia"
Combines well with tour "North Sudan. Pearl of the Nile"
Tour cost per person based on double occupancy:
1250USD
(Price is valid from four people)
Supplement for single occupancy: 250 USD
44 000 rub. - airfare Moscow - Addis Ababa - Moscow
680USD - Domestic flights - Addis Ababa - Aksum; Aksum - Lalibela; Lalibela - Gondar; Bahir Dar - Addis Ababa;
The cost of booked but not redeemed air tickets (international and domestic) may change.
The tour price includes:
- Good hotels with the best location;
- Services of a local Russian-speaking guide-interpreter accompanying the group throughout the route;
- Services of local English-speaking guides;
- All excursions and transfers according to the program;
- Transport - 12-seater bus;
- Meals - breakfasts;
- Government taxes.
The tour price does not include:
Visa to Ethiopia (For citizens of the Russian Federation, a visa is issued at the border - about $25);
Drinks, tips for drivers and guides, fees for the use of photo and video cameras, other expenses.
Medical requirements:
Before traveling, you must be vaccinated against yellow fever (at least 10 days before the intended entry into the country).
To participate in the tour, the passport must be valid for a period of at least 6 months after the end of the trip.
This tour combines well with the Ethiopian Tribes tour. and "Volcanoes of Ethiopia".
Century by Saint Frumentius, the first bishop of the Abyssinian Church. Frumentius was a Roman citizen from Tyre, shipwrecked on the African coast of the Red Sea. He gained the confidence of the Emperor of Aksum and soon converted his son, the future Emperor Ezanu, to Christianity, who declared Christianity the state religion in the year. Frumentius was later ordained bishop (around the city) of St. Athanasius of Alexandria and returned to Ethiopia, where he continued preaching.
temples
In terms of the multitude of churches, Abyssinia can only be compared with Russia: you will see a church cross on every mountain, on every hill, on every elevation. All Abyssinian temples are built far away - at a great distance from the city or village to which they belong; a place for them is chosen by all means elevated, prominent. In addition to the quadrangular flat roof and cave temples carved into the rocks, the Abyssinians are now mostly building round temples covered with a conical thatched roof, in which the altar is arranged in the middle in the form of a square room with gates to all four cardinal points, and the eastern ones are always locked.
icon painting
Icons of unseemly, naive and bright painting and are distinguished by extreme squalor; but in general, church utensils are similar to the utensils of Orthodox churches.
worship
The Abyssinian Church recognizes seven sacraments, the ranks of which are close to the Orthodox. The baptism of a child is performed (mostly through pouring) in conjunction with chrismation in the church by a priest: over the male on the 40th day, over the female on the 80th day. The rite of circumcision is also performed among the Abyssinians, but, according to the explanation of the defenders of the Abyssinian church from accusing it of Judaism, this circumcision is accepted among the Abyssinians not to fulfill the Law of Moses, as among the Jews, but for the sake of folk custom. In addition to circumcision, there are other religious customs in the Ethiopian church that are characteristic of Judaism, such as eating food and keeping the Sabbath on the Sabbath (as well as on Sunday) day. This is probably due to the fact that Christianity came to Ethiopia directly from Palestine through South Arabia. There is an opinion that Judaism was known in Ethiopia even before the advent of Christianity.
With the exception of all those features characteristic of the Abyssinians that are alien to the true Church of Christ, otherwise the doctrine and worship of the Abyssinian, or Ethiopian, church remains close to Orthodoxy, and, according to some, modern Abyssinians consider themselves to be completely of the same faith with the Greeks, Russians and others. Orthodox peoples, despite the fact that, as Monophysites
- http://www.africana.ru/lands/Ethiopia/history_tserkov.htm
Ronald Robertson. From the book "Eastern Christian Churches. Church Historical Reference Book"
Few people know that there are ancient Eastern churches of the pre-Chalcedonian era on the African continent. One such church is the Ethiopian (Abyssinian) Orthodox Church. About 60% of the inhabitants of the party are its parishioners. The Russian Orthodox Church has maintained close ties with the Ethiopian Orthodox Church for many centuries. This is manifested both in communion between church hierarchs and during communion between believers.
The Ethiopian Orthodox Church has its own rite and a special hierarchy of the clergy
The Ethiopian Orthodox Church belongs to the Alexandrian Patriarchate. Its center is in Addis Ababa. Until 1959, it was considered an autonomous church and was in canonical dependence on the Coptic Church. Then she received autocephaly.
The Ethiopian Orthodox Church is one of the pre-Chalcedonian churches.
The church is part of the Ancient Eastern (pre-Chalcedonian) churches. In this capacity, it recognizes three Ecumenical Councils. It is unique in that it professes a multiphysite Christology. The rite is her own, original. Also unparalleled is its hierarchical structure of the clergy.
Ethiopian Christians recognize some commandments Old Testament. Most modern Christians consider them irrelevant. Among them, for example, the observance of food prohibitions characteristic of the Old Testament. In addition, Ethiopians also practice male infant circumcision. This ceremony is performed on the eighth day, in full accordance with the commandments of the Old Testament.
Ethiopians are descended from King Solomon and the Queen of Sheba
Ethiopians are descended from King Solomon and the Queen of Sheba. The Queen of Sheba is revered as the mother of Menelik I, the first ruler of Ethiopia. For a long time, Semitic settlers penetrated the country. They did not have a great influence on life in the country, but thanks to them, Christianity in it received original features. It should be noted that the official language in Ethiopia is Amharic. It also hosts worship.
Eusebius Pamphilus and the New Testament claim that Christianity was brought to Ethiopia by the Apostle Philip. He baptized the eunuch Aetius, who served at the court of Queen Kadakia. Aetius became the enlightener of Ethiopia (Acts of the Holy Apostles 8:26-30). Finally, Saint Frumentius established the Christian faith in these places.
Saint Frumentius became a bishop around the year 347.
The saint came from Tire and had Roman citizenship. His ship was shipwrecked on the African coast of the Red Sea. Having gained the trust of the Ethiopian emperor Aksum, he converted his son Yezana to Christianity. When he became emperor, he declared Christianity the state religion in 330. Around the year 347, Saint Athanasius of Alexandria ordained Saint Frumentius as a bishop of the city of Askum.
Video: Lives of the Saints Saint Frumenty, Archbishop of India (Ethiopian). The film gives a brief retelling of the life of St. Frumentius, the Enlightener of Ethiopia.
It should be noted that Saint Frumentius was at the court of the king in the position of a prisoner, but before his death he decided to release Frumentius to his homeland. Despite this, after the death of Aksum, the saint returned to Ethiopia in order to continue its evangelization.
Ethiopia did not accept Arianism, but became Monophysite
Ethiopia was influenced by the heresy of Arius. Its spread in the state was stopped by St. Athanasius the Great. The fathers of the First Ecumenical Council also fought against Arianism in Ethiopia. That is why one of the fourteen liturgical anaphoras is dedicated to Athanasius the Great, while the other 318 are dedicated to the fathers of the First Ecumenical Council in Nicaea.
Despite the fact that the Abyssinians (Ethiopians) remained faithful to Orthodoxy, they fell away from the union with the Universal Church in the 6th century. This happened because there had long been disputes about the Holy Trinity on Ethiopian soil. Because of this, the Ethiopian Orthodox Church adopted, following the example of the Copts, the Monophysite heresy.
The arrival of the "Nine Saints" finally established Christianity in Ethiopia.
After Saint Frumentius, the bishop of Mina led the church in Ethiopia. It was from this moment that the special jurisdiction of Alexandria over her began. This went on for sixteen centuries.
Separately, it is necessary to note the contribution made by the "Nine Saints" to the spread of Christianity in the country. They arrived in the country in 480 from Rome, Constantinople and Syria with the aim of conducting missionary activities in it. It is believed that these are the opponents of Halkildone, which is why they left their native cities, hiding from the persecution of the emperor of Byzantium who accepted him. Saints' names:
this year the "Nine Saints" arrived in Ethiopia
- Aragavi;
- Panteleimon;
- Karim;
- Alaf;
- Seham;
- Afse;
- Liganos;
- Adimata;
- Oz, or Cuba.
The Saints for some time before moving to Ethiopia lived in the monastery of St. Pachomius in Egypt. Under their influence and the influence of the Coptic Church, the Ethiopian Church rejected Chalcedon. The saints created a monastic tradition in the country, did away with the remnants of paganism, translated the Bible and other religious literature into classical Ethiopian.
Orthodoxy in Ethiopia reached its peak in the 15th century. It was then that talented theological and spiritual literature was written. In addition, at this time the Church was actively engaged in missionary activities. Unfortunately, in 640-642, all of Christian Africa was taken over by Muslims, and for almost a decade, Christianity in Ethiopia was in decline.
Wanting to escape the Muslim conquests, the Ethiopian Christians turned to the Portuguese and regretted it very much
Wanting to get rid of the Muslim conquests, the Ethiopians turned to the Portuguese. At that time, they were looking for strongholds for organizing the parking of their ships. The Portuguese became interested in the offer of the Ethiopians, as they needed ports to create a sea route to India. They provided military assistance to Negus Leben Dengel and his successor Claudius.
After military successes, the Catholic Portuguese began to conduct missionary activities in the country. Their goal was to bring Ethiopia under Roman Catholic rule through the Jesuits. After a series of bloody battles, the emperor Thessalidas expelled the Jesuits from the country in 1632.
Unfortunately, the expulsion of the Portuguese from the country led to the development of dogmatic disputes in Ethiopia. This negatively affected the unity of the Church, but allowed the development of church literature.
Due to the fact that the kingdom of Gondar, which at that time existed on the territory of Ethiopia, was divided under the onslaught of Muslims into several separate principalities, its king John I convened a Council in 1668. Thanks to this, the Ethiopian Church was able to maintain its unity.
The Ethiopian Church did not have independence for a long time
Orthodox Ethiopians long time did not have an independent church. The fact is that monasticism is developed in the country, but the church hierarchy has never developed, since the Ethiopian Church from the moment of its creation was considered one of the dioceses of the Coptic Patriarch of Alexandria. The patriarch always appointed Abuna as the sole bishop of Ethiopia.
Abuna in translation means "our father", in addition, the head of the Ethiopian Church is also called "papas". In the twelfth century, Abuna Negus Sinuda sought to secure for Ethiopia the right to ordain several bishops.
This would allow for autonomy, since as a result a Synod was formed, which would be empowered to elect Abuna. Seeing this, the Patriarch of Alexandria did not give his consent to grant autonomy to the Ethiopian Church.
this year the Ethiopian church gained autonomy
An important role in gaining independence for the Ethiopian Church was played by Emperor Haile Selassie, who ruled from 1930 to 1974. He held the office of deacon. In 1948, with his help, it was possible to reach an agreement with the Copts to elect a local Ethiopian metropolitan after the death of Metropolitan Kirill.
It happened in 1951, when the Ethiopian Vasily became the metropolitan or abuna. This date is considered to be the date when the Ethiopian Church received autonomy. Eight years later, the Coptic Patriarchate approved Metropolitan Basil as the first Patriarch of the Ethiopian Church.
It should be noted that the second place in the hierarchy of the Ethiopian Church is occupied by the echege. This is the head of the black clergy. He is the archimandrite-dean of all monasteries. He does not have the dignity of a bishop, while he enjoys great influence, since in his hands is the management of all church affairs.
He is followed by representatives of the white clergy. At the same time, church administration is entrusted to various persons of the clergy who do not have holy orders. That is why one church can sometimes have several dozen priests and deacons.
In 1988, there were 250,000 clerics in Ethiopia
Many Ethiopians wish to become priests. Previously, the Faculty of Theology or the College of the Holy Trinity worked at the University of Addis Ababa. Unfortunately, Holy Trinity College closed in 1974. In the same year, St. Paul's College was opened. His main task was to teach theology to future priests.
Despite this circumstance, the church authorities had to open six "Priest Training Centers" in different parts of the country. At the same time, every parish has a Sunday school. This circumstance led to the fact that in 1988 there were 250,000,000 clerics in Ethiopia.
In 1988, there were 250,000 priests in Ethiopia.
Until 1974, the Ethiopian Church was state. After the socialist revolution took place, the Church was separated from the state. Almost all church lands were nationalized. The government of Colonel Mengisu Haile Mariam began to conduct an anti-religious campaign throughout the country.
In 1991, the communist government fell. After that, Patriarch Mercury, elected in 1988, was accused of collaborating with the Mengistu regime and resigned. In 1992, the fifth Patriarch of Abuna, Pavel, took his place.
Under the Marxists, he spent seven years in prison after he was ordained without the permission of state authorities by Patriarch Theophilus. Mercury, who emigrated to Kenya, recognized this election as illegal.
Ethiopian church split due to outside interference
Due to the fact that the Ethiopian Archbishop of the United States, Ezehak, did not recognize the election of Abuna Paul as Patriarch, he interrupted liturgical communion with him in 1992. In response, the Ethiopian Holy Synod decided to deprive him of his authority and appoint Abuna Matias as Archbishop of the United States and Canada.
This decision caused a split in the American community of the Ethiopian church, since Izehak is highly respected in it.
In 2007, the Coptic and Ethiopian Orthodox Churches solemnly declared that the unity of faith was proclaimed, as well as loyalty to the common witness. In addition, they also intended to further expand their cooperation. Despite this, the Coptic Church supported not only the separation of the Eritrean Church, but also a schism within the Ethiopian Church.
Features of the Ethiopian Church in our time
At the end of the 20th century, the Ethiopian Church has more than 16 million believers in its ranks. It is the state religion of the country. There are fourteen dioceses in the Church. In addition, there is an archbishop in New York and Jerusalem. There are 172,000 priests serving in 15,000 churches.
Ethiopia (Abyssinia) can be compared with the number of temples only with Russia. Ethiopian churches, like Orthodox churches in Russia, are built on a hill, in prominent places. The greatest number of them is in Aksum, where the first Christian pulpit appeared.
The buildings themselves are round in shape and have a cone-shaped roof made of thatch. Divine services are also held in caves and quadrangular buildings with a flat roof. The altar in them is square with gates to all four cardinal directions. At the same time, the eastern gate is always locked.
The Ethiopian Church keeps the remains of the Ark of the Covenant.
Ethiopia has various artifacts and shrines. For example, parts of the Ark of the Covenant are kept here. The Ark of the Covenant was kept in Jerusalem. Its parts were brought to Abyssinia by Menelik I when he went to visit his father, King Solomon. At the same time, the icons of the Ethiopian Church cannot be classified as masterpieces, since they are made in a simple and naive style. The utensils are similar to the utensils of Orthodox churches.
In general, the doctrine and worship of the Ethiopian Church is close to Orthodoxy. Naturally, in this case, it is necessary to exclude those features that are characteristic of it as a Monophysite Church. The modern Ethiopian Christians themselves consider themselves of the same faith with the Orthodox peoples, for example, the Greeks and Russians. At the same time, they are in communion with the Armenian and Coptic Churches of the same faith.
How to cook ham in the oven at home
Pain in the lower abdomen during pregnancy, reasons for what to do Can the lower abdomen hurt if pregnant
Protein for muscle gain
The best vitamins for men according to customer reviews
How to lose weight on a vegan diet?