Ethiopian Christian Heritage

Study Notes

Ethiopia was a dominant nation in the early centuries and actively protected Christianity in neighboring regions like southern Arabia and Nubia.
In the 6th century, King Caleb (Elesbaan) led a campaign against those responsible for the massacre of Christians in Najran in 523.
This event contributed significantly to solidifying Ethiopia's position as a Christian kingdom with a unique identity.

By the 5th century, Ethiopia developed its own distinct liturgy, stemming from the Coptic traditions of Alexandria.
The unique aspects included liturgical texts, rituals, dance, music (including the use of drums), art, and architecture.
These practices were evident in architectural marvels like the Lalibela churches carved from living rock.
Ethiopia also played a vital role in Christian heritage through its own translation of scriptures, unique interpretations of patristic texts, and a strong monastic tradition.

The Ethiopian Church remained liturgically and canonically part of the Patriarchate of Alexandria.
Until the mid-20th century, the head of the Ethiopian Church, the Abuna (Metropolitan), was always ordained by the Patriarch of Alexandria, an Egyptian.
This practice ended in 1951 when an Ethiopian was chosen as the Abuna.

Theologically, Ethiopia, alongside Nubia, diverged from Rome and Constantinople's stance at the Council of Chalcedon in 451.
Ethiopia, therefore, primarily adheres to the Monophysite doctrine, a distinct theological understanding of Christ.
However, a smaller community, the Eastern Rite Ethiopian Church, aligned with Rome, exists.

During the 4th to 7th centuries, Ethiopia maintained a strategic political partnership with the Byzantine Empire in the Red Sea region.
This alliance led to significant Greek influence on Ethiopia, with the language becoming common at court and among the elite.
The rise of Islam in the 7th century and its expansion into Africa significantly diminished links with the Byzantine Empire and the Mediterranean world.