The Ethiopian Orthodox Tewahedo Church (in transliterated Amharic:Yäityop'ya ortodoks täwahedo bétäkrestyan) is an Oriental Orthodox church in Ethiopia that was part of the Coptic Orthodox Church until 1959, when it was granted its own Patriarch by Coptic Orthodox Pope of Alexandria and Patriarch of All Africa, Cyril VI.
One of the few pre-colonial Christian churches of Sub-Saharan Africa, it has a membership of about 40 million people (45 million claimed by the Patriarch), mainly in Ethiopia, and is thus the largest of all Oriental Orthodox churches.
Tewahedo refers to the Oriental Orthodox belief in the one single unified Nature of Christ; i.e., a belief that a complete, natural union of the Divine and Human Natures into One is self-evident in order to accomplish the divine salvation of humankind, as opposed to the "two Natures of Christ" belief (unmixed, but unseparated Divine and Human Natures, called the Hypostatic Union) promoted by today's Roman Catholic and Eastern Orthodox churches. According to the Catholic Encyclopedia article on the Henotikon : the Patriarchs of Alexandria, Antioch, and Jerusalem, and many others, all refused to accept the "two natures" doctrine decreed by the Byzantine Emperor Marcian's Council of Chalcedon in 451, thus separating them from the Roman Catholic and Eastern Orthodox — who themselves separated from one another later on in the East-West Schism (1054).
The Oriental Orthodox Churches, which today include the Coptic Orthodox Church, the Armenian Apostolic Church, the Syriac Orthodox Church, the Malankara Orthodox Church of India, the Ethiopian Orthodox Church, and the Eritrean Orthodox Tewahdo Church, are referred to as "Non-Chalcedonian", and, sometimes by outsiders as "monophysite" (meaning "One Single Nature", in reference to Christ). However, these Churches themselves describe their Christology as miaphysite (meaning "One United Nature", in reference to Christ; the translation of the word "Tewahedo").
The passage continues by describing how Philip helped the Ethiopian treasurer understand a passage from Isaiah that the Ethiopian was reading. After the Ethiopian received an explanation of the passage, he requested that Philip baptize him, and Philip did so. The Ethiopic version of this verse reads "Hendeke" (ህንደኬ); Queen Gersamot Hendeke VII was the Queen of Ethiopia from ca. 42 to 52.
Orthodox Christianity became the established church of the Ethiopian Axumite Kingdom under king Ezana in the 4th century through the efforts of a Syrian Greek named Frumentius, known in Ethiopia as Abba Selama, Kesaté Birhan ("Father of Peace, Revealer of Light"). As a youth, Frumentius had been shipwrecked with his brother Aedesius on the Eritrean coast. The brothers managed to be brought to the royal court, where they rose to positions of influence and converted Emperor Ezana to Christianity, causing him to be baptised. Ezana sent Frumentius to Alexandria to ask the Patriarch, St. Athanasius, to appoint a bishop for Ethiopia. Athanasius appointed Frumentius himself, who returned to Ethiopia as Bishop with the name of Abune Selama.
Following the independence of Eritrea as a nation in 1993, the Coptic Church in 1994 appointed an Archbishop for the Eritrean Church, which in turn obtained autocephaly in 1998, with the consecration of the first Eritrean Patriarch.
The period of Jesuit influence, which broke the connection with Egypt, began a new chapter in Church history. The initiative in the Roman Catholic missions to Ethiopia was taken, not by Rome, but by Portugal, as an incident in the struggle with the Muslim Ottoman Empire and Sultanate of Adal for the command of the trade route to India by the Red Sea.
In 1507 Matthew, or Matheus, an Armenian, had been sent as an Ethiopian envoy to Portugal to ask for aid against the Adal Sultanate. In 1520 an embassy under Dom Rodrigo de Lima landed in Ethiopia (by which time Adal had been remobilized under Ahmad ibn Ibrihim al-Ghazi). An interesting account of the Portuguese mission, which lasted for several years, was written by Francisco Álvares, the chaplain.
Later, Ignatius Loyola wished to take up the task of conversion, but was forbidden. Instead, the pope sent out Joao Nunez Barreto as patriarch of the East Indies, with Andre de Oviedo as bishop; and from Goa envoys went to Ethiopia, followed by Oviedo himself, to secure the king's adherence to Rome. After repeated failures some measure of success was achieved under Emperor Susenyos, but not until 1624 did the Emperor make formal submission to the pope. Susenyos made Roman Catholicism the official state religion, but was met with heavy resistance by his subjects, and eventually had to abdicate in 1632 to his son, Fasilides, who promptly restored the state religion to Ethiopian Orthodox Christianity. He then expelled the Jesuits in 1633, and in 1665, Fasilides ordered that all Jesuit books (the Books of the Franks) be burned.
The Coptic and Ethiopian Churches reached an agreement on 13 July 1948 that led to autocephaly for the Ethiopian Church. Five bishops were immediately consecrated by the Coptic Pope of Alexandria and Patriarch of All Africa, empowered to elect a new Patriarch for their church, and the successor to Abuna Qerellos IV would have the power to consecrate new bishops. This promotion was completed when Coptic Orthodox Pope Joseph II consecrated an Ethiopian-born Archbishop, Abuna Basilios, 14 January 1951. Then in 1959, Pope Cyril VI of Alexandria crowned Abuna Baslios as the first Patriarch of Ethiopia.
Patriarch Abune Basilios died in 1971, and was succeeded that year by Patriarch Abune Tewophilos. With the fall of Emperor Haile Selassie in 1974, the Ethiopian Orthodox Tewahedo Church was disestablished as the state church. The new Marxist government began nationalising property (including land) owned by the church. Patriarch Abune Tewophilos was arrested in 1976 by the Marxist Derg military junta, and secretly executed in 1979. The government ordered the church to elect a new Patriarch, and Abune Takla Haymanot was enthroned. The Coptic Orthodox Church refused to recognize the election and enthronement of Abune Tekle Haymanot on the grounds that the Synod of the Ethiopian Church had not removed Abune Tewophilos and that the government had not publicly acknowledged his death, and he was thus still legitimate Patriarch of Ethiopia. Formal relations between the two churches were halted, although they remained in communion with each other. Formal relations between the two churches resumed on July 13, 2007.
Patriarch Abune Tekle Haymanot proved to be much less accommodating to the Derg regime than it had expected, and so when the Patriarch died in 1988, a new Patriarch with closer ties to the regime was sought. The Archbishop of Gondar, a member of the Derg-era Ethiopian Parliament, was elected and enthroned as Patriarch Abune Merkorios. Following the fall of the Derg regime in 1991, and the coming to power of the EPRDF government, Patriarch Abune Merkorios abdicated under public and governmental pressure. The church then elected a new Patriarch, Abune Paulos, who was recognized by the Coptic Orthodox Pope of Alexandria. The former Patriarch Abune Merkorios then fled abroad, and announced from exile that his abdication had been made under duress and thus he was still the legitimate Patriarch of Ethiopia. Several bishops also went into exile and formed a break-away alternate synod. This exiled synod is recognized by some Ethiopian Churches in North America and Europe who recognize Patriarch Abune Merkorios, while the synod inside Ethiopia continues to uphold the legitimacy of Patriarch Abune Paulos.
After Eritrea became an independent country, the Coptic Orthodox Church granted autocephaly to the Eritrean Orthodox Tewahdo Church with the reluctant approval of its mother synod, the Ethiopian Orthodox Tewahido Church.
As of 2005, there are many Ethiopian Orthodox churches located throughout the United States and other countries to which Ethiopians have migrated (Archbishop Yesehaq 1997). The church claims more than 38 million members in Ethiopia, forming about half the country's population.
There have been no printings of the Broader Canon since the beginning of the Twentieth Century. The Haile Selassie Version of the Bible, which was published in 1962, contains the Narrower Canon.
There are many monolithic churches in Ethiopia, most famously the twelve churches at Lalibela. After these, two main types of architecture are found—one basilican, the other native. The Church of Our Lady Mary of Zion at Axum is basilican, though the early basilicas are nearly all in ruin. These examples show the influence of those architects who, in the 6th century, built the basilicas at Sanˤā' and elsewhere in the Arabian Peninsula. There are two forms of native churches—one square or oblong, traditionally found in Tigray; the other circular, traditionally found in Amhara and Shewa (though either style may be found elsewhere). In both forms, the sanctuary is square and stands clear in the center and the arrangements are based on Jewish tradition. Walls and ceilings are adorned with frescoes. A courtyard, circular or rectangular, surrounds the body of the church. Modern Ethiopian churches may incorporate the basilican or native styles, and utilize contemporary construction techniques and materials. In rural areas, the church and outer court are often thatched with mud-built walls.
Throughout Ethiopia, Orthodox churches are not considered churches until the local bishop gives them a tabot, a replica of the tablets in the original Ark of the Covenant. The tabot is at least six inches (15 cm) square and made from alabaster, marble, or wood (see acacia). It is always kept in ornate coverings to hide it from public view. In an elaborate procession, the tabot is carried around the outside of the church amid joyful song and dance on the feast day of that particular church's namesake, and also on the great Feast of T'imk'et, known as Epiphany or Theophany in Europe.
The Ethiopian church places a heavier emphasis on Old Testament teachings than one might find in the Roman Catholic or Protestant churches, and its followers adhere to certain practices that one finds in Orthodox or Conservative Judaism. Ethiopian Christians, like some other Eastern Christians, traditionally follow dietary rules that are similar to Jewish Kashrut, specifically with regard to how an animal is slaughtered. Similarly, pork is prohibited, though unlike Rabbinical Kashrut, Ethiopian cuisine does mix dairy products with meat- which in turn makes it even closer to Jewish oral Torah. Women are prohibited from entering the church during menses; they are also expected to cover their hair with a large scarf (or shash) while in church, but contrary to the teaching of most other Christian denominations, it is not from instructions from the Old Testament that this is taken, but rather in the New (1 Cor. 11). As with Orthodox synagogues, men and women are seated separately in the Ethiopian church, with men on the left and women on the right (when facing the altar). However, women covering their heads and separation of the sexes in the Church building officially is common to some Oriental Orthodox, Eastern Orthodox and Catholic Christians, as well as many conservative Protestant and Anabaptist traditions, and not unique to Judaism. Ethiopian Orthodox worshippers remove their shoes when entering a church, in accordance with Exodus 3:5 (in which Moses, while viewing the burning bush, is commanded to remove his shoes while standing on holy ground). Furthermore, both the Sabbath (Saturday), and the Lord's Day (Sunday) are observed as holy, although more emphasis, because of the Resurrection of Christ, is laid upon the Holy Sunday.
The Ethiopian church has a practice of partial fasting, abstaining from meat and milk, which takes place during certain times of the year, and lasts for weeks.