The Ethiopian Orthodox Church has Five Pillars of Mystery through which it teaches and demonstrates its basic religious belief. They are called Pillars of Mystery due to the fact that they support and strengthen the faithful in religious teachings as a pillar supports a roof. These mysteries have Biblical foundation (1 Corinthian. 14:19). Accordingly, the five pillars of mystery are expressed in the Creed, which is the confession of our Faith.
Mystery of the Trinity ምስጢረ ሥላሴ
Mystery of Incarnation ምስጢረ ስጋዌ
Mystery of Baptism ምስጢረ ጥምቀት
Mystery of the Holy Communion ምስጢረ ቁርባን
Mystery of the Resurrection of the Dead ምስጢረ ትንሳኤ ሙታን
1. MYSTERY OF THE TRINITY:
In this section the mystery of Unity and Trinity of the Triune God is described.
The Holy Trinity is three in name, in person (Akal), in deed and one in essence, in divinity, in existence, in will. Three in name: Father, Son Holy Spirit. Three in deed: the Father is the begetter, the Son is begotten, and the Holy Spirit is the one who proceeds. Three is person: the Father has a perfect person, the Son has a perfect person, and the Holy Spirit has a perfect person. The Father is the heart, the Son is the word, and the Holy Spirit is the life (breath). The Father is the heart for Himself, and He is the heart for the Son and of the Holy Spirit. The Son is the word for Himself, and He is the word for the Father, and for the Holy Spirit. The Holy Spirit is the life (breath) for Himself, and He is the life (breath) for the Father and the Son.
Even though we say the Trinity are three in name, in deed and in person; the three are one in essence, in divinity, in existence and in will; we do not mean three Gods but one God. While the Father and the Son and the Holy Spirit exist in their own perfect person, they are one in existence. (Abulidis, Faith of the Father's Chap. 40 verse 4:6)
2. MYSTERY OF INCARNATION
Mystery of Incarnation means the mystery of the descending of God the Son who is one of the Trinity from heaven and taking up flesh and rational soul from the Holy Virgin Mary. This is the mystery of God becoming man and man becoming God "The Word became flesh and dwelt among us". (Jn. 1:14).
3. MYSTERY OF BAPTISM
Baptism is the sacrament given to all who believe in the Mystery of the Trinity and the Mystery of Incarnation for the remission of sin, to obtain adoption from the Triune God, to inherit the kingdom of God. It is called mystery, because, when the priest recites the prayer of baptism over the water and blesses it, it will be changed and become the water that flowed from the right side of our Lord Jesus Christ and one can receive the invisible grace of the Adopted Son hood of God (Jn. 19:34-35).
4. MYSTERY OF HOLY COMMUNION
Mystery of the Holy Communion is a supreme act of life through which we can hold intimate communion with God and that which makes us one with God. "Verily, verily, I say unto you, except you eat the flesh of the Son of Man, and drink His blood, you have no life in you." "Who so eat my flesh, and drink my blood will have eternal life. My flesh is meat in deed and my blood is drink indeed, for it is a real food. He/she that eat my flesh, and drink my blood, dwell in me, and I in her/him." (Jn. 6:53-57).
5. MYSTERY OF THE RESURRECTION OF THE DEAD
Resurrection is the Mystery of life after death. All those who have departed from the time of Adam, and those who will pass away, until the Second Coming of Christ, will be raised in the union of body and soul. The souls of the righteous shall abide in paradise and the souls of sinners in hell until the end of this world. But on the last day, when our Lord and Savior Jesus Christ shall come in His glory, to judge the living and the dead, the souls shall be united with their bodies on the day of resurrection and they shall rise from the dust of the earth. (Luke 16: 29-31)
THE SEVEN SACRAMENTS OF THE CHURCH
The Ethiopian Orthodox Tewahedo Church serves the faithful through the seven sacraments. These sacraments are called mysteries because the invisible grace of the Holy Spirit is granted through them.
The seven sacraments are:-
Baptism ምሥጢረ ጥምቀት
Matrimony ምሥጢረ ተክሊል
Confirmation ምሥጢረ ሜሮን
Holy Communion ምሥጢረ ቁርባን
Ordination ምሥጢረ ክህነት
Penance ምሥጢረ ንስሀ
Unction of the Sick ምሥጢረ ቀንዲል
The Ethiopian Orthodox Tewahedo Church, taking the example of pillars as has been said in the Proverbs of Solomon as a starting point, teaches that there are seven sacraments (Proverbs 9:1). Of the seven, the six sacraments can be performed by a bishop and a priest. Ordination is conferred by a bishop only.
1. Baptism ምሥጢረ ጥምቀት
Baptism is the first of the seven sacraments. Baptism is the sacrament through which we are reborn and enter the Kingdom of God. (Jn. 3:5). Baptism has a Biblical basis (Mt. 28: 19-20). Through Baptism sin is forgiven (Acts 2:8). Cleansing and blessing is attained through Baptism. (1Pet. 3:21; Tit. 3:5-6).In our church, we baptize children. In the Old Testament, children were considered as people of the covenant after they were circumcised.
In the New Testament, children are baptized in their infancy and become members if the family of Christ. God has never isolated children from His grace. For example Jeremiah was blessed while he was in the womb of his mother. (Jer. 1:5). John the Baptist was likewise filled with the Holy Spirit while in the womb of his mother (Lk. 1:15). Our Lord and Savior during the period of His teaching has blessed children. This shows that the age of children does not prevent them from being brought to God (Mt. 19:13-15; Mk. 10:13-15; Lk. 18: 15-17; Acts 16:33; 1Cor. 1:16). In the practice of our Church a boy is baptized on the fortieth day after birth and a girl on the eightieth day after birth.
In the Old Testament males entered the house of God forty days after birth. Females also entered the house of God eighty days after birth (Lev. 12:15, Lk. 2:21-24). Since children cannot confess their faith a godfather and a godmother are assigned to them respectively. Baptism is done by dipping and sprinkling. (Mt. 28:19-20). Those martyrs who shed their blood in martyrdom are considered as having been baptized by their blood (Mt. 10:32, 16:25).
Order of Baptism It is performed in a baptismal lake (river) which is deep enough for immersion. If sufficient water is not available in a church courtyard, a pond of a wide basin in constructed which can immerse the whole body. Where water is not found which can immerse the whole body the available water is taken in three handfuls, or in a cup and is sprinkled over the whole body (Didas. 34, Fetha Negest Article 3). The priest after completing the prayer makes the baptized person bow in the four directions by saying, I make you bow down to the Father, I make you bow down to the Son, I make you bow down to the Holy Spirit. I baptize you in the name of the Father, I baptize you in the name of the Son, I baptize you in the name of the Holy Spirit, so saying he baptizes him/her. (Mt. 28:19 20). -Before baptism, the hair is shaved and clothes are taken off. -Immediately after Baptism, he/she is blessed and receives the Holy Communion, which is the culmination of the sacraments. -If the one to be baptized is an adult, he is made to receive basic religious education (Catechism) and is baptized after having accepted and believed in the teaching. -Males can only be godfathers to males and females can only be godmothers to females (Fetha Negest 3: Dida. 34; Nic. 24). -If any unbaptized person is seriously ill and his life is endangered, he is baptized. (Fetha Negest Article 3). -If the ones to be baptized are grown ups and can pray, they recite the creed. -If the ones to be baptized are children, their godfathers and godmothers promise to teach and cultivate them spiritually. -Children born of Christian families are baptized after forty days if male and eighty days if female. However, there is no restriction of age if the person believes in salvation in Christ. -Baptism is in the name of the Trinity (Mt. 28:19). -Baptism is not repeated for one person (Rom 6:3,4; Eph. 4:4-7). -Baptism is by water only (Fetha Negest 3: Jn. 3:5). -After his/her baptism, a cord is put around his/her neck. This is the sign or identification of a Christian. -Baptism symbolizes the death and burial of Christ. The resemblance of death and burial is the partaking of death and resurrection of Christ (Didas. 34; Rom. 6:5,6). Furthermore, Baptism is performed according to the book of Baptism and Fetha Negest.
2. Confirmation (Myron) ምሥጢረ ሜሮን
It is the holy ointment which one is anointed after Baptism. Confirmation like Baptism is performed once and cannot be repeated. Through the sacrament of confirmation, the believer is granted the gift of the Holy Spirit. In the Apostolic times the baptized person was granted the Holy Spirit by the laying of the hands. (Acts 20:14-17). When the church expanded, however, the bishops who continued the works of the Apostles permitted the replacement of the laying of hands by the anointing of the Holy Oil. The gift of the Holy Spirit with Myron, confirmation, has Biblical foundation. The believer is anointed with the Holy Oil immediately after Baptism. When the Apostles baptized children and grown ups, the baptized person was granted the gift of the Holy Spirit. (Acts 8:14-17; 19:5-6). Children should be anointed with Myron as soon as they are baptized so that they receive the gift of the Holy Spirit. The Bible confirms that let alone after birth, there were children who were granted the Holy Spirit while they were still in the wombs of their mothers. (Lk. 1:15; Jer. 1:1-8). The right to anoint was originally confined to the Apostles but later passed on to bishops, and then priests were also authorized to administer the sacrament.
3. Holy Communion Holy Communion ምሥጢረ ቁርባን
Holy Communion Holy Communion is the culmination of all sacraments of the Church. Holy Communion means offering of sacrifice. This is not an offering of man to God but the offering of God for man. The sheep and goats were offered as sacrifices in the altars during the Old Testament times. However, these were preceding examples of the offering of the flesh and blood of Christ during the New Testament. The offering of bread and cup of grace which Melchizedek offered to Abraham (Gen. 14:18) and the sacrifices which the Israelites offered during the day of their liberation exemplify Christ our pascal lamb. Holy Communion has Biblical foundation (Mt. 26:26; 1Cor. 11:23-25). When the priest puts the bread on the paten and the wine in the chalice and conducts liturgical prayer, the bread is changed into the body of the Son of God and the wine into the blood of the Son of God. What is thus given in our Church is the body and blood of the Son of God. When the priest administers the body, the deacon administers the blood with a cross-spoon. Those who, due to sickness, are not able to come to the Church receive the Holy Communion in their homes during liturgical service. The Holy Communion has to be administered on the same day; it cannot be spared for another time. Holy Communion should be taken after abstinence from food for at least fifteen hours. According to the doctrine of the Ethiopian Orthodox Tewahedo Church the Holy Communion is real body and blood of Christ. (Jn. 6:51, 52, 53, 55). Like the other sacraments, the Holy Communion was originally performed by the bishops who succeeded the Apostles, but as the church expanded they authorized the prists to perform the sacrament. The deacons assist the bishops and the priests. The believers who have examined and cleansed themselves through penance can receive the Holy Communion. But those who have not cleansed themselves through penance even if they receive the Holy Communion unworthily it will bring damnation upon them. (1Cor. 11:28-29; Liturgy of John Chrysostom).
4. Ordination ምሥጢረ ክህነት
This is the sacrament through which the clergy are entitled to perform the various services of the Church. This sacrament has Biblical basis. (Mt. 28:19, 20; Eph. 4:11; Acts 26:20). There are three hierarchical ranks of Ordination. These are deacon, priest and bishop.
Those who are ordained as bishops must fulfill the following requirements. They should be:- • Of good health • Well educated to defend and profess their faith • Of exemplary behavior • Only males Ordination is not repeated or renewed. Both those who reordain or are reordained are deconsecrated from their ordination. (Canon of the Apostles 68). Christ chose a certain number of persons for the Holy Ordination. (Lk. 6:12, 13: Jn. 20: 19-25). He also gave them special authority not given to others. (Mt. 18:18). Before His ascension, Christ promised them that He will always be with them to the end of the world. (Mt. 28:20). He also appointed them with all ranks. (Lk. 24:51). When Judas left his Apostolic ministry, the Apostles held a Synodical Meeting and chose Mathias as a replacement. (Acts 1:15-26).
5. Holy Matrimony Christian marriage ምሥጢረ ተክሊል
is one of the seven sacraments which is performed in a church by means of which the grace of the Holy Spirit is obtained. Holy Matrimony is based on the Bible. (Gen. 1:27, 28, 2:18; Mt. 19:4-6). The Canon of the Church requires that before matrimony is effected the following conditions should be met.
1. Both couples should be Christians to obtain the grace of God.
2. Both should belong to the Orthodox Tewahedo Church. If any one of them is not a member, he/she should first be a member of the Church.
3. No pre-marital sexual relationship is permitted.
4. Both should consent to be united in marriage.
5. No marriage is allowed within seven generation so as not to break the rule of kinship that forbids marriage between close family relations. (Lev. 18:6-21; Deut. 7:3-4).
6. As the marriage of Christians epitomizes the unity between Christ and the Church, it shall not be broken. (Eph. 5:32).
7. In our Church one to one marriage only is allowed.
8. Re-marriage can not be conducted by any one of the two partners unless divorce is effected because of adultery or one of the partner dies. (Mt. 19:6-9).
9. The Sacrament of Matrimony is celebrated by bishops and priests.
10. Matrimony is not performed without Holy Communion. (Fetha Negest Article 24:899).
11. Parents should be consulted and their consent should be secured.
6. Mystery of Penance ምሥጢረ ንስሀ
Penance means to feel remorse, repent and cleanse oneself from sin. Although Christians are reborn through Baptism, men are liable to commit sins. Therefore: -Every Christian should have a father confessor (soul-father) -Every one should go to the father-confessor and confess his/her sins. (Lev. 14:31, Mt. 8:4; Epiphanius Faith of Fathers Hai. Ab. 59:20). Those who confess their sins and return to God receive the grace of God and by receiving the Holy Communion they will enter to their former place of honour. Confessions and remissions are performed only by bishops or priests. Penance is based on the Bible. (Mt. 16:19; 8:4). The confession of the penitent made in front of the father-confessor and the tears shed for the sins committed will enable them to be rejuvenated by the Holy Spirit. (Liturgy of Athanasisu). Penance is one of the Sacraments that are repeated. The main objectives of the teachings starting from the Prophets, of John the Baptist; Our Lord Jesus Christ Himself and his disciples the Apostles is to enable people to inherit the kingdom of God through repentance, “repent ye: for the Kingdom of God is at hand.” On the basis of this truth, the Church teaches the need and virtue of Penance. (Mt. 3:1-2, 4:17; Zach. 1:3).
7. Unction of the Sick ምሥጢረ ተክሊል
It is one of the Seven Sacraments of the Church. It is an anointment administered to the sick. It has Biblical origin and is administered by bishops and priests. (Mk. 6:13; Jas. 5:13-15). In our Church, since Unction is proffered to cleanse sins of the flesh as well as of the soul, Unction is administered to one who afflicted by sin. Unction is performed by bishops and priests. Each of the Seven Sacraments has its own book of prayer and system of application. The Seven Sacraments as a whole are considered as manifestations of the faith and tenets of the religion of the Church. These Sacraments are all performed in the church. However, it is not also forbidden if they are performed elsewhere as and when conditions are met. The main aim of all the Sacraments is to redeem mankind.
THE SEVEN SACRAMENTS OF THE CHURCH
The Ethiopian Orthodox Tewahedo Church serves the faithful through the seven sacraments. These sacraments are called mysteries because the invisible grace of the Holy Spirit is granted through them.
The seven sacraments are:-
Baptism ምሥጢረ ጥምቀት
Matrimony ምሥጢረ ተክሊል
Confirmation ምሥጢረ ሜሮን
Holy Communion ምሥጢረ ቁርባን
Ordination ምሥጢረ ክህነት
Penance ምሥጢረ ንስሀ
Unction of the Sick ምሥጢረ ቀንዲል
The Ethiopian Orthodox Tewahedo Church, taking the example of pillars as has been said in the Proverbs of Solomon as a starting point, teaches that there are seven sacraments (Proverbs 9:1). Of the seven, the six sacraments can be performed by a bishop and a priest. Ordination is conferred by a bishop only.
1. Baptism ምሥጢረ ጥምቀት
Baptism is the first of the seven sacraments. Baptism is the sacrament through which we are reborn and enter the Kingdom of God. (Jn. 3:5). Baptism has a Biblical basis (Mt. 28: 19-20). Through Baptism sin is forgiven (Acts 2:8). Cleansing and blessing is attained through Baptism. (1Pet. 3:21; Tit. 3:5-6).In our church, we baptize children. In the Old Testament, children were considered as people of the covenant after they were circumcised.
In the New Testament, children are baptized in their infancy and become members if the family of Christ. God has never isolated children from His grace. For example Jeremiah was blessed while he was in the womb of his mother. (Jer. 1:5). John the Baptist was likewise filled with the Holy Spirit while in the womb of his mother (Lk. 1:15). Our Lord and Savior during the period of His teaching has blessed children. This shows that the age of children does not prevent them from being brought to God (Mt. 19:13-15; Mk. 10:13-15; Lk. 18: 15-17; Acts 16:33; 1Cor. 1:16). In the practice of our Church a boy is baptized on the fortieth day after birth and a girl on the eightieth day after birth.
In the Old Testament males entered the house of God forty days after birth. Females also entered the house of God eighty days after birth (Lev. 12:15, Lk. 2:21-24). Since children cannot confess their faith a godfather and a godmother are assigned to them respectively. Baptism is done by dipping and sprinkling. (Mt. 28:19-20). Those martyrs who shed their blood in martyrdom are considered as having been baptized by their blood (Mt. 10:32, 16:25).
Order of Baptism It is performed in a baptismal lake (river) which is deep enough for immersion. If sufficient water is not available in a church courtyard, a pond of a wide basin in constructed which can immerse the whole body. Where water is not found which can immerse the whole body the available water is taken in three handfuls, or in a cup and is sprinkled over the whole body (Didas. 34, Fetha Negest Article 3). The priest after completing the prayer makes the baptized person bow in the four directions by saying, I make you bow down to the Father, I make you bow down to the Son, I make you bow down to the Holy Spirit. I baptize you in the name of the Father, I baptize you in the name of the Son, I baptize you in the name of the Holy Spirit, so saying he baptizes him/her. (Mt. 28:19 20). -Before baptism, the hair is shaved and clothes are taken off. -Immediately after Baptism, he/she is blessed and receives the Holy Communion, which is the culmination of the sacraments. -If the one to be baptized is an adult, he is made to receive basic religious education (Catechism) and is baptized after having accepted and believed in the teaching. -Males can only be godfathers to males and females can only be godmothers to females (Fetha Negest 3: Dida. 34; Nic. 24). -If any unbaptized person is seriously ill and his life is endangered, he is baptized. (Fetha Negest Article 3). -If the ones to be baptized are grown ups and can pray, they recite the creed. -If the ones to be baptized are children, their godfathers and godmothers promise to teach and cultivate them spiritually. -Children born of Christian families are baptized after forty days if male and eighty days if female. However, there is no restriction of age if the person believes in salvation in Christ. -Baptism is in the name of the Trinity (Mt. 28:19). -Baptism is not repeated for one person (Rom 6:3,4; Eph. 4:4-7). -Baptism is by water only (Fetha Negest 3: Jn. 3:5). -After his/her baptism, a cord is put around his/her neck. This is the sign or identification of a Christian. -Baptism symbolizes the death and burial of Christ. The resemblance of death and burial is the partaking of death and resurrection of Christ (Didas. 34; Rom. 6:5,6). Furthermore, Baptism is performed according to the book of Baptism and Fetha Negest.
2. Confirmation (Myron) ምሥጢረ ሜሮን
It is the holy ointment which one is anointed after Baptism. Confirmation like Baptism is performed once and cannot be repeated. Through the sacrament of confirmation, the believer is granted the gift of the Holy Spirit. In the Apostolic times the baptized person was granted the Holy Spirit by the laying of the hands. (Acts 20:14-17). When the church expanded, however, the bishops who continued the works of the Apostles permitted the replacement of the laying of hands by the anointing of the Holy Oil. The gift of the Holy Spirit with Myron, confirmation, has Biblical foundation. The believer is anointed with the Holy Oil immediately after Baptism. When the Apostles baptized children and grown ups, the baptized person was granted the gift of the Holy Spirit. (Acts 8:14-17; 19:5-6). Children should be anointed with Myron as soon as they are baptized so that they receive the gift of the Holy Spirit. The Bible confirms that let alone after birth, there were children who were granted the Holy Spirit while they were still in the wombs of their mothers. (Lk. 1:15; Jer. 1:1-8). The right to anoint was originally confined to the Apostles but later passed on to bishops, and then priests were also authorized to administer the sacrament.
3. Holy Communion Holy Communion ምሥጢረ ቁርባን
Holy Communion Holy Communion is the culmination of all sacraments of the Church. Holy Communion means offering of sacrifice. This is not an offering of man to God but the offering of God for man. The sheep and goats were offered as sacrifices in the altars during the Old Testament times. However, these were preceding examples of the offering of the flesh and blood of Christ during the New Testament. The offering of bread and cup of grace which Melchizedek offered to Abraham (Gen. 14:18) and the sacrifices which the Israelites offered during the day of their liberation exemplify Christ our pascal lamb. Holy Communion has Biblical foundation (Mt. 26:26; 1Cor. 11:23-25). When the priest puts the bread on the paten and the wine in the chalice and conducts liturgical prayer, the bread is changed into the body of the Son of God and the wine into the blood of the Son of God. What is thus given in our Church is the body and blood of the Son of God. When the priest administers the body, the deacon administers the blood with a cross-spoon. Those who, due to sickness, are not able to come to the Church receive the Holy Communion in their homes during liturgical service. The Holy Communion has to be administered on the same day; it cannot be spared for another time. Holy Communion should be taken after abstinence from food for at least fifteen hours. According to the doctrine of the Ethiopian Orthodox Tewahedo Church the Holy Communion is real body and blood of Christ. (Jn. 6:51, 52, 53, 55). Like the other sacraments, the Holy Communion was originally performed by the bishops who succeeded the Apostles, but as the church expanded they authorized the prists to perform the sacrament. The deacons assist the bishops and the priests. The believers who have examined and cleansed themselves through penance can receive the Holy Communion. But those who have not cleansed themselves through penance even if they receive the Holy Communion unworthily it will bring damnation upon them. (1Cor. 11:28-29; Liturgy of John Chrysostom).
4. Ordination ምሥጢረ ክህነት
This is the sacrament through which the clergy are entitled to perform the various services of the Church. This sacrament has Biblical basis. (Mt. 28:19, 20; Eph. 4:11; Acts 26:20). There are three hierarchical ranks of Ordination. These are deacon, priest and bishop.
Those who are ordained as bishops must fulfill the following requirements. They should be:- • Of good health • Well educated to defend and profess their faith • Of exemplary behavior • Only males Ordination is not repeated or renewed. Both those who reordain or are reordained are deconsecrated from their ordination. (Canon of the Apostles 68). Christ chose a certain number of persons for the Holy Ordination. (Lk. 6:12, 13: Jn. 20: 19-25). He also gave them special authority not given to others. (Mt. 18:18). Before His ascension, Christ promised them that He will always be with them to the end of the world. (Mt. 28:20). He also appointed them with all ranks. (Lk. 24:51). When Judas left his Apostolic ministry, the Apostles held a Synodical Meeting and chose Mathias as a replacement. (Acts 1:15-26).
5. Holy Matrimony Christian marriage ምሥጢረ ተክሊል
is one of the seven sacraments which is performed in a church by means of which the grace of the Holy Spirit is obtained. Holy Matrimony is based on the Bible. (Gen. 1:27, 28, 2:18; Mt. 19:4-6). The Canon of the Church requires that before matrimony is effected the following conditions should be met.
1. Both couples should be Christians to obtain the grace of God.
2. Both should belong to the Orthodox Tewahedo Church. If any one of them is not a member, he/she should first be a member of the Church.
3. No pre-marital sexual relationship is permitted.
4. Both should consent to be united in marriage.
5. No marriage is allowed within seven generation so as not to break the rule of kinship that forbids marriage between close family relations. (Lev. 18:6-21; Deut. 7:3-4).
6. As the marriage of Christians epitomizes the unity between Christ and the Church, it shall not be broken. (Eph. 5:32).
7. In our Church one to one marriage only is allowed.
8. Re-marriage can not be conducted by any one of the two partners unless divorce is effected because of adultery or one of the partner dies. (Mt. 19:6-9).
9. The Sacrament of Matrimony is celebrated by bishops and priests.
10. Matrimony is not performed without Holy Communion. (Fetha Negest Article 24:899).
11. Parents should be consulted and their consent should be secured.
6. Mystery of Penance ምሥጢረ ንስሀ
Penance means to feel remorse, repent and cleanse oneself from sin. Although Christians are reborn through Baptism, men are liable to commit sins. Therefore: -Every Christian should have a father confessor (soul-father) -Every one should go to the father-confessor and confess his/her sins. (Lev. 14:31, Mt. 8:4; Epiphanius Faith of Fathers Hai. Ab. 59:20). Those who confess their sins and return to God receive the grace of God and by receiving the Holy Communion they will enter to their former place of honour. Confessions and remissions are performed only by bishops or priests. Penance is based on the Bible. (Mt. 16:19; 8:4). The confession of the penitent made in front of the father-confessor and the tears shed for the sins committed will enable them to be rejuvenated by the Holy Spirit. (Liturgy of Athanasisu). Penance is one of the Sacraments that are repeated. The main objectives of the teachings starting from the Prophets, of John the Baptist; Our Lord Jesus Christ Himself and his disciples the Apostles is to enable people to inherit the kingdom of God through repentance, “repent ye: for the Kingdom of God is at hand.” On the basis of this truth, the Church teaches the need and virtue of Penance. (Mt. 3:1-2, 4:17; Zach. 1:3).
7. Unction of the Sick ምሥጢረ ቀንዲል
It is one of the Seven Sacraments of the Church. It is an anointment administered to the sick. It has Biblical origin and is administered by bishops and priests. (Mk. 6:13; Jas. 5:13-15). In our Church, since Unction is proffered to cleanse sins of the flesh as well as of the soul, Unction is administered to one who afflicted by sin. Unction is performed by bishops and priests. Each of the Seven Sacraments has its own book of prayer and system of application. The Seven Sacraments as a whole are considered as manifestations of the faith and tenets of the religion of the Church. These Sacraments are all performed in the church. However, it is not also forbidden if they are performed elsewhere as and when conditions are met. The main aim of all the Sacraments is to redeem mankind.
Fasting is abstinence from all things a body needs, and one has to fast from animal products and from any kind of food for a limited time until the period of fasting is over. (Fetha Negest 15, Mt. 6:16). In general, one has to abstain from any thing which the body desires.
The aim of fasting is to make the desire of the body to obey the will of the soul, to seek forgiveness of guilt and to increase the reward of the soul. Fasting has perpetual relation with religion. Even though the way it is practiced differs from religion to religion, anyone who has religion practices fast.
Especially in the Old Testament, fasting had a prominent place in the lives of the Jewish people. Whenever the Old Testament prophets sought to communicate with God, they neither ate food nor drank water. (Ex. 34:28). The wrath of God that comes about as a result of sin can be averted through solemn prayer and rigorous fasting. (Jon. 3:7-10; Joel 2:15).
In the New Testament also, fasting is not a law made by man. It is our Savior Jesus Christ himself who made it the beginning of His messianic ministry in his earthly life. (Mt. 4:2; Lk. 4:2). Our Savior Jesus Christ has taught that fasting has the power of driving away evil spirits. (Mt. 17:21; Mk. 9:2).
The Apostles who were commanded to serve the church received guidance from the Holy Spirit while they were praying and fasting. (Acts 13:2). Priests and deacons who served as preachers of the gospel were inspired and ordained while fasting and praying. (Acts 13:3; 14:23). It was through fasting and beseeching God that righteous people received what they needed and whished. (Ezra. 8:21; Ne. 9:1-3; Est. 4:16-17; Acts 10:30; 13:2-3).
As the theological interpretation of fast is beseeching God and asking him for the forgiveness of sin, it is therefore, mandatory to abstain from animal products and alcoholic drinks which incite lust. (Dan. 10:2-3). Fasting has been taught and practiced in the teachings of the apostles and Church Fathers. (The Law of Kings Art. 15; Didas. 29). As it is said, “Blessed is he who fasts to feed the poor”, if any fasting man gives what he has allocated for his lunch and supper to the organization of the disabled founded by the Church or to the poor, his fast will be more complete. (Isa. 58:6-11).
Fasting is not only abstinence from food. It will be a true fast if the eye is kept from seeing, the mouth from speaking and the ear from hearing evil things. (Mt. 5:21-30; St. Yared-Digua). The Ethiopian Orthodox Tewahedo Church has its own laws and orders of fasting. Accordingly, there are seven fasting periods.
1.The Great Fast (Lent)..... ዐቢይ ጾም
2. Wednesday and Fridays.... የረቡዕ እና ዓርብ ጾም
3. Nineveh..... ጾመ ነነዌ
4. Gehad (the eves of Christmas and Epiphany).... ጾመ ገኀድ
5. The fast of the prophets or advent...... ጾመ ነቢያት
6. The fast of the Apostles ...... ጾመ ሐዋርያት
7. The fast of the Assumption of the Holy Virgin Mary. ....ጾመ ፍልሰታ ለማርያም
A. Lent or the Great Fast(ዐቢይ ጾም)
May the Lord be praised; this is the fast that our Lord and Savior Jesus Christ fasted for forty days and nights after his baptism. (Mt. 4:1). The church observes this fast following the example of our Lord.
The Great Fast has 8 weeks which consist of 55 days. The first week is known as the fast of Eraclius, the Byzantine Emperor who lived in 614 A.D. This fast is dedicated to Eraclius for the following reasons.
During his reign the Persians invaded Jerusalem and took the Cross of the Lord. Eraclius made an expedition to Persia and having defeated the Persians he took the Cross back to Jerusalem. The Christians in Jerusalem who were very happy because of Eraclius’s victory and the return of the Cross, dedicated the first week before Lent to be the fast of Eraclius and included it in their canons. Thus our Church has accepted and included it in her canon to be a part of Lent. (Fitha Negest Art. 15).
The last week of Lent is called Passion Week (ሰሙነ ህማማት) during which the Apostles fasted in commemoration of Christ’s Passion. This is also regarded as part of the Great Fast. Thus Lent is called great because firstly, it is the Lord’s fast. Secondly, through this fast Satan’s temptation (love of money, greediness and arrogance) are overcome. All Christians, young and old have to observe the fast of the Lord. St. Yared, the Ethiopian hymnologist who wrote the hymn of our church has composed in his hymn book known as “Tsome Digua” (Hymn of Fast) songs for each Sunday of the Great Fast. So each Sunday during the Great Fast is named after the song of that Sunday.
The first Sunday of the Great Fast is known as the “Zewerede=ዘወረደ” (“Zewerede” means the one who descended from above). In the beginning of his hymn book, Tsome Digua, St. Yared mentions the descent, incarnation and crucifixion of the Lord. (Jn. 3:13).
The second Sunday is called “Kidist= ቅድስት”. Kidist means holy. It tells the holiness of Sunday.
We call the third Sunday “Mikurab= ምኩራብ”. The word Mikurab stands for the synagogue. It reminds us that our Lord during his ministry taught in the synagogue.
The forth Sunday is known as “Mesague=መፃጉዕ” Mesague means one who is infirm. (Jn. 5:1-9). A hymn for the healing of the sick and giving sight to the blind by the Lord is sung on this day.
The fifth Sunday is called “Debre Zeit=ደብረ ዘይት”. Debre Zeit is the Geez word for Mount of Olives. A hymn of our Lord’s second coming which he taught on Mount Olives is sung on this day.
We call the sixth Sunday "Gebir Hier=ገብርኄር" “Good Servant”. The story of the good servant who received five talents and made a profit of five more talents is told and sung on this day. (Mt. 25:14-30).
The seventh Sunday is called “Nicodimus=ኒቆዲሞስ”. A hymn commemorating the coming of Nicodimus to our Lord during the night is sung.
The eighth Sunday is "Hosaena=ሆሳዕና" Palm Sunday. It is a commemorative day on which our Lord entered into the temple in triumph and during which the people sung “Hosanna in the highest”. The week from the eve of Palm Sunday to Easter is known as Semune Himamat=ሰሙነ ህማማት - Passion Week. On these days, varieties of food are not eaten. Adoration is given to God. A book known as “Gibrehimamat” composed of different passages taken from the Scriptures and other religious books dealing with the passion and death of our Lord is read.
The altar is covered with a black cloth in rememberance of the dark centuries during which Adam was alienated from his Crator. The priests wear black vestments. As this week is a time of commemorating of the suffering and damnation of 5500 years, prayer for the dead and that of intercession are not said. Such prayers are said only on Palm Sunday.
Misete hamus ምሴተ ሐሙስ -Maundy Thursday It is a day on which the Lord Jesus in absolute humility washed His Disciples’s feet, ate the Last Supper with them and revealed the mystery of the Holy Eucharist. On this day the Liturgy is celebrated. Before the Liturgy, the priest brings water in a basin and saying the prayer of thanksgiving, washes the feet of the faithful. When the Liturgy is over, the faithful leave for home after benediction.
On the morrow of Thursday, i.e. Good Friday, in remembrance of Chris’s crucifixion an Epitaphion (crucifix) is made and passages from the Scriptures and other religious books are read. The faithful prostrate every now and then.
Good Friday is sometimes called a day of prostration. Towards the evening (at about 4:30 p.m.), the faithful approach a priest to be patted with small branches of olive trees. Patting the faithful in this way symbolizes the whipping of our Lord. Then the faithful say “God have mercy upon us” 400 times.
After hymns are sung and readings assigned for the day are read, the song, “Let us praise the Lord” is sung. With the exception of kissing of the cross, sinners confess their sins and after that absolution is said. Next prayer of intercession is conducted and the people are dismissed at 6 p.m. (Fetha Negest Art. 15 No. 601).
The Apostles did not eat and drink until they knew of the resurrection of the Lord. In accordance with this practice, Ethiopian Orthodox Christians who have the strength to abstain from every kind of food for two days can fast on both Friday and Saturday. But those who have not the strength fast on Saturday only. (Lk. 5:5-35; Fetha Negest Art. 15 No. 578).
On Saturday morning, the laity and the clergy gather in the church. After the appropriate morning prayer is over, the clergy singing the song “Christ made reconciliation by his crucifixion” give sedge to the people assembled, as a symbol of good tidings. The faithful tie the sedge round their heads.
The clergy wearing their vestments, holding a cross and ringing a bell go to the houses of the people who did not come to the Church and give them the sedge as a symbol of good news. As the former Sabbath was the day on which God rested from His work after creating all creatures, this Sabbath is the day which Christ passed lying in the grave after completing his messianic ministry in three years and three months.
This day is called “Kidame Se’ur ቀዳሚት ስዑር” (unobserved) Saturday. It is called so because once a year it becomes a fast day. It is also called Green Saturday for on this day the sedge is given out.
The fact that the sedge is the symbol of good news is related to Biblical history. As the Bible tells us, when the earth was covered with the water of destruction and Noah’s Ark was floating on the flood; to see if the flood had subsided Noah opened the window of the ark and sent forth a dove. The dove returned with an olive leaf and knowing that the water had abated Noah became happy and began to rest his ark.
As the leaf of the olive tree served as the sign of congratulation at the time of Noah, by the death of Christ, the water of destruction, sin and the punishment of soul is removed from mankind. (1Pet. 3:19-21). The Church, therefore, heralds the good news to the faithful by presenting sedge.
B. Next to the Great Fast is the Fast of Wednesdays and Fridays (የረቡዕ እና ዓርብ ጾም)
Every week Wednesdays and Fridays are observed as fast days except during the fifty days (between Easter and Pentecost), and on the days of Christmas and Epiphany, when these festivals fall on these days.
The reason why Wednesdays and Fridays are fast days is as follows.
Wednesday It is a day on which the Jewish Council made a consultation to crucify the Lord on Friday. (Jn. 11:46-53). Instruction is given that Christians should fast on this day always remembering the sentence of death made against Christ, the Savior of the World, who died for the sake of mankind.
Friday As is well known, Friday is a blessed day on which the Lord is crucified in his flesh and the hope of redemption which was expected for a long time was fulfilled. (Jn. 19:17-30; Lk, 23:26-49). Thus it is canonized that except during the fifty days after Easter and during the feasts of Christmas and Epiphany when these festivals fall on these days, Wednesdays and Fridays should be observed every week in fasting and prayer. (The Law of Kings article 15; Didas. 29).
C. The Fast of Nineveh (ጾመ ነነዌ)
This is a three days fast, Monday, Tuesday and Wednesday. It falls at one time in January and at another in February. Thus it is one of the rotating fasts. The reason behind the decision of our Church Fathers, that this fast be observed is that as the people of Nineveh were saved from the wrath of God through prayer and fasting, so also the faithful will receive mercy and blessings through this fast. (Jon. 3:5-9; Mt. 12:39).
D. Gehad (ጾመ ገሀድ)
This fast is observed on the eves of Christmas and Epiphany. On Christmas and Epiphany, the Holy Liturgy is celebrated starting at midnight until 3:00 a.m. In the morning people eat meat, milk products and so on even if the days are Wednesdays or Fridays. So if Christmas and Epiphany fall on Wednesday and Friday, Tuesday and Thursday will be fast days. These fst days are known as Gehad.
E. Fast of the Prophets (Advent) (ጾመ ነቢያት)
It starts on November (Hidar ህዳር) 15 and extends to December (Tahisas ታህሳስ) 28. We observe this fast following the examples of the prophets who were fasting and praying in their times longing for the Advent of Christ. In the Law of Kings Article 15, instruction is given that we should observe this fast before we celebrate Christmas.
F. The Fast of the Apostles (ጾመ ሐዋርያት)
The Apostles observed this fast after they received the Holy Spirit and before they set out to proclaim the Gospel. The Church has laid down a rule for the faithful to observe this fast starting from the day immediately after White Sunday. Because of the fact that the fast of the Apostles comes after fifty days from Easter, it sometimes goes beyond forty days and sometimes falls short of thirty days.
G. The Fast of Assumption of the Virgin Mary (ጾመ ፍልሰታ ለማርያም)
The fast lasts from Nehassie ነሀሴ (August) 1 to 15. Our Lady departed on 21 of Ter ጥር (January) in 50 A.D. While the Apostles were taking her body for burial at Gethsemani, the Jewish priests dispersed them. At this time the Angels took our Lady’s body to paradise and put it under the Tree of Life (The Miracle of St. Mary, Sinaxarium Nehassie (August) 16 E.C.). According to these sources, St. John the Apostle, used to be taken to paradise to burn incense over her body. When he told this fact to the Apostles, they went for retreat and fasted for two weeks, praying to God to reveal this mystery to them. On the fourteenth day of their fast the angels brought our Lady’s body and gave them to bury it.
On the third day, on the 16th of August E.C. her Assumption took place. From that time onwards, the Apostolic Church observes the fast of our Lady’s Assumption.
In Ethiopia, this fast is being observed by all Orthodox Christians including children. During these 15 days, members of the Ethiopian Orthodox Church even children fast and partake of the Holy Communion.
In these 15 days many elderly people go for retreat leaving their homes, abstaining from nutritious food and subsisting only on cereals and water. They spend all the fifteen days fasting and praying.
During the fast of the Assumption, the religious devotion manifested by the old and the young testifies that Ethiopia is a land dedicated to our Lady.
In the tradition of the Ethiopian Orthodox Church, the canon demands that all its followers above the age of seven should observe all the fasts mentioned above. Except on Saturdays and Sundays in the fasting periods, liturgy is celebrated in the afternoons.
Source: THE ETHIOPIAN ORTHODOX TEWAHEDO CHURCH FAITH, ORDER OF WORSHIP AND ECUMENICAL RELATIONS