The Ethiopian Orthodox Church (EOC) is non-Chalcedonian, believing that Christ's human and divine natures combined intone nature which is both human and divine. Do Western and Ethiopian Orthodox Christians have the same Christology, but express it differently? If not, how are they different? How should evangelicals in Ethiopia express their understanding of Christ's deity and humanity so that they are clear, inoffensive and biblical? To answer these questions, one must understand historical, formal, linguistic and popular perspectives on the nature of Christ in the EOC. To do this, an ethnographic study of one Addis Abada neighborhood was conducted to begin to understand popular perspectives on the nature of Chris in the EOC. The findings suggest that there are some substantive differences between Chalcedonian and Ethiopian Orthodox perspectives on the nature of Christ. In speaking of Christ, evangelicals in Ethiopia should avoid referring to "two natures" while affirming his full deity and, especially, his full humanity. They should develop a fresh Christological creed for the Ethiopian context.
The contributors to this volume offer a bold re-reading of Hebrews and 1 Peter from the perspective of the Global South. The chapters provide enriching new hermeneutical and theological insights, revealing facets of the text that may not at first be apparent to readers within a Eurocentric context. The volume is thus able to explore topics ranging from the authorship of Hebrews in the Ethiopian Orthodox tradition and the Batak reading of Christus Victor, to a Xhosa perception of the solidarity and sacrifice of Jesus, and intercultural readings of Christian identity in the context of persecution. With an introduction and final response by scholars from the Global North, this volume encourages awareness of how the Global South contributes to world Christianity.
The nature of Christ is a very important subject that caused a serious dissension within the Church in the fifth century, in 451 AD. When the theological dialogue started as an effort towards the unity of churches, the subject had to be discussed. Therefore, our Orthodox Church found it necessary to issue a book which presents its concept in this regard in a language fit for theological dialogues. This subject (the Nature of Christ) was taught by me to the students of the Seminary "St. Mark Theological College" in 1984 in the form of lectures which I delivered to them in St. Bishoy Monastery, Sheheit Desert, as part of the courses of comparative Theology. The lectures were printed merely for the use of the students. The same lectures were afterwards translated into English in Ottawa, Canada, in 1980 and became available in English only for six years... We had to print them in Arabic for the students of the Seminary and its branches and for the benefit of those who are interested in theological studies whether ministers or ordinary individuals.. and whoever has the desire-from other churches to be acquainted with our concept of Christology. The first theological dialogue we attended on this subject was in Vienna, Austria in September 1971 AD convened by the ProOriente Group. In this dialogue we reached a theological formula that was accepted by our Catholic brothers and those in the old Oriental orthodox churches: the Syrians, Arminians, Ethiopians and Indians. It was an important dialogue indeed, for the dissension that occurred in the fifth century had distorted the face of every church before the other.. But now the way is open for a common understanding. Then, there was an official agreement with the Catholic churches after 17 years of differences (since 1988), based on the previous understanding. The agreement was recorded in a concise "Statement" which you will find at the end of this book. There was another dialogue, in more detail, with our brothers in the Byzantine Orthodox Churches in St. Bishoy Monastery, Sheheit Desert in 1989 AD. It was attended by the theologians of twenty Orthodox Churches and was followed by another meeting of the priestly representatives of the Orthodox churches in Chambesy, Geneva, in 1990. Now, seeing it is necessary to make our people acquainted with the details and evidences that prove our concept of the Nature of Christ, and since the Pro-Oriente Group is convening a religious conference for the representatives of all Churches at the end of October 1991 to present to them the Agreed Statement on Christology. And since we were asked to present a paper on the subject and deliver it as a lecture in the conference. Therefore, we proceeded to print the former lectures delivered in the Seminary in 1984 as a book to be presented to the conference and to be available in Arabic and in English for all who are interested. Pope Shenouda III
"Culture's influence upon Christianity is easier to discern in retrospect than in prospect. If history is our guide, one thing is sure: This age will be as syncretistic as any other?How is the gospel being contextualized in the contemporary world? To what degree are these new contextualizations syncretistic? This book attempts to answer these questions by defining and analyzing contextualization and syncretism."-Gailyn Van Rheenen
Surrounded by steep escarpments to the north, south and east, Ethiopia has always been geographically and culturally set apart. It has the longest archaeological record of any country in the world. Indeed, this precipitous mountain land was where the human race began. It is also home to an ancient church with a remarkable legacy. The Ethiopian Church forms the southern branch of historic Christianity. It is the only pre-colonial church in sub-Saharan Africa, originating in one of the earliest Christian kingdoms-with its king Ezana (supposedly descended from the biblical Solomon) converting around 340 CE. Since then it has maintained its long Christian witness in a region dominated by Islam; today it has a membership of around forty million and is rapidly growing. Yet despite its importance, there has been no comprehensive study available in English of its theology and history. This is a large gap which this authoritative and engagingly written book seeks to fill. The Church of Ethiopia (or formally, the Ethiopian Orthodox Tewahedo Church) has a recognized place in worldwide Christianity as one of five non-Chalcedonian Orthodox Churches.As Dr Binns shows, it has developed a distinctive approach which makes it different from all other churches. His book explains why this happened and how these special features have shaped the life of the Christian people of Ethiopia. He discusses the famous rock-hewn churches; the Ark of the Covenant (claimed by the Church and housed in Aksum); the medieval monastic tradition; relations with the Coptic Church; co-existence with Islam; missionary activity; and the Church's venerable oral traditions, especially the discipline of qene-a kind of theological reflection couched in a unique style of improvised allegorical poetry. There is also a sustained exploration of how the Church has been forced to re-think its identity and mission as a result of political changes and upheaval following the overthrow of Haile Selassie (who ruled as Regent, 1916-1930, and then as Emperor, 1930-74) and beyond.
In Ethiopian Christianity Philip Esler presents a rich and comprehensive history of Christianity's flourishing. But Esler is ever careful to situate this growth in the context of Ethiopia's politics and culture. In so doing, he highlights the remarkable uniqueness of Christianity in Ethiopia. Ethiopian Christianity begins with ancient accounts of Christianity's introduction to Ethiopia by St. Frumentius and King Ezana in the early 300s CE. Esler traces how the church and the monarchy closely coexisted, a reality that persisted until the death of Haile Selassie in 1974. This relationship allowed the emperor to consider himself the protector of Orthodox Christianity. The emperor's position, combined with Ethiopia's geographical isolation, fostered a distinct form of Christianity--one that features the inextricable intertwining of the ordinary with the sacred and rejects the two-nature Christology established at the Council of Chalcedon. In addition to his historical narrative, Esler also explores the cultural traditions of Ethiopian Orthodoxy by detailing its intellectual and literary practices, theology, and creativity in art, architecture, and music. He provides profiles of the flourishing Protestant denominations and Roman Catholicism. He also considers current challenges that Ethiopian Christianity faces--especially Orthodoxy's relations with other religions within the country, in particular Islam and the Protestant and Roman Catholic churches. Esler concludes with thoughtful reflections on the long-standing presence of Christianity in Ethiopia and hopeful considerations for its future in the country's rapidly changing politics, ultimately revealing a singular form of faith found nowhere else.
Ethiopian Orthodox Christianity constitutes an exceptional religious tradition flourishing in sub-Saharan Africa already since late antiquity. The volume places Ethiopian Orthodoxy into a global context and explores the various ways in which it has been interconnected with the wider Christian world from the Aksumite period until today. By highlighting the formative role of both wide-ranging translocal religious interactions as well as disruptions thereof, the contributors challenge the perception of this African Christian tradition as being largely isolated in the course of its history. Ethiopian Orthodox Christianity in a Global Context: Entanglements and Disconnections offers a new perspective on the Horn of Africa’s Christian past and reclaims its place on the map of global Christianity.
Since its publication in English translation in 1821, the book of Enoch has enjoyed immense popularity in Western culture as a variety of religious groups, interested historians, and academics have sought to illuminate the Jewish context of Christian beginnings two thousand years ago. Taking the quotation of 1 Enoch in Jude 14 as its point of departure, the present study explores the significance of Enochic tradition within the context of Christian tradition in the Horn of Africa, where it continues to play a vital role in shaping the diverse yet interrelated self-understanding of Orthodox, Catholic, and Protestant churches. As discussions on the importance of 1 Enoch from antiquity to the present take on new dimensions among increasingly global and diverse voices, 1 Enoch as Christian Scripture offers a rare orientation into a rich culture in which the reception of the book is "at home" as a living tradition more than anywhere else in the world today. The present work argues that serious attention to 1 Enoch holds forth an opportunity for church traditions in Ethiopia--and, indeed, around the world--to embrace some of their indigenous roots and has the capacity to breathe life into time-worn expressions of faith.
One of the most powerful forces in the twenty-first century is the increasing phenomenon of globalization. In nearly every realm of human activity, traditional boundaries are disappearing and people worldwide are more interconnected than ever. Christianity has also become more aware of global realities and the important role of the church in non-Western countries. Church leaders must grapple with the implications for theology and ministry in an ever-shrinking world. Globalizing Theology is a groundbreaking book that addresses these issues of vital importance to the church. It contains articles from leading scholars, including Tite Tiénou, Kevin Vanhoozer, Charles Van Engen, M. Daniel Carroll R., Andrew Walls, Vinoth Ramachandra, and Paul Hiebert. Topics covered include the challenges that globalization brings to theology, how we can incorporate global perspectives into our thinking, and the effect a more global theology has on a variety of important issues.
