A Synopsis of the History of Ethiopian Orthodox Tewahido Church

A Synopsis of the History of Ethiopian Orthodox Tewahido Church

The history of Ethiopian Orthodox Tewahido Church is contemporary to the history of Ethiopia. Written Ethiopian history starts with Queen of Sheba (Makeda) traveling to Jerusalem to seek and learn wisdom from King Solomon around 1000 B.C. Queen Makeda returned to Ethiopia conceiving King Solomon’s child and converting her religion to Judaism from worshiping idols. When Makeda’s child king Menelik I returned to Ethiopia after visiting his father in Jerusalem, mysteriously, one of the entourages that Solomon assigned to him carried the Ark of the Covenant to Ethiopia without the knowledge of either Menelik I, king Solomon, or the clergy. King Solomon did not attempt to get the Ark of the Covenant back to Jerusalem.

With the introduction and acceptance of the Ark of the Covenant (the tablet that God wrote the ten commandments and handed to Moses), Ethiopians built churches and accommodated the most inner holy place of any one church to the altar table (manbara tabot) where the tablet of the ten commandments is kept. Although Makeda became the first Ethiopian to believe in Judaism, she did not enforce Judaism on her subjects in her queendom. As such, both Judaism and paganism were practiced side by side at the discretion of believers.

In later years, after the introduction of Judaism, Ethiopian high-ranking officials used to travel to Jerusalem to attend the yearly Passover festival. As such, Queen Candace (Hindeke) royal treasurer, Eunuch (Bako) became the first baptized Ethiopian on his journey back to Ethiopia (as disclosed in the Acts of the Apostles, VIII:26-40) in the early first century. However, there is no historical record or legendary tale whether other Ethiopians or the monarchy were baptized thereafter.

In fact, King Ezana was worshiping Idols in the 4^th century (He erected a bronze and silver statue for god Aries) until his conversion to Christianity in 330 by Ethiopia’s first Bishop of Axum, St. Frumentius (Aba Salama, Kassate Berhan). St. Frumentius was a missionary from Tyre (Lebanon), and he mysteriously landed at one of Ethiopia’s sea ports when his boat wrecked. He was captured and brought to the king. Through the march of time, the king made him his confident and as a result, the king accepted Christianity.

Several years later, Frumentius got the king’s permission to leave Ethiopia for Egypt. In Egypt, he begged the Patriarch of Alexandria, to appoint a bishop to Ethiopia. Instead, the patriarch of Alexandria consecrated Frumentius as the first Bishop of Axum. Since Frumentius’s consecration until the 20^th century, Ethiopian Orthodox Church remained under Alexandrian jurisdiction for 1600 years: Ethiopians were not considered eligible for consecration as bishops.

The nine saints preached the gospel, founded, and expanded monasticism such as the monastery of Debre Damo which is attributed to Aba Aragawi. Aba Garima Monastery was founded by Aba Garima, and Abba Aftse founded the monastery at Yeha. Monasteries became centers for religious and literary trainings. Graduates of monastic schools were recruited for different positions in government. Kings such as Dawit (1380-1412), Zara Yaiqob (1434-1468), and Naod (1494-1508) were graduates of monastic schools.

Unfortunately, those glorious days of the Ethiopian Orthodox church were tarnished by internal and external enemies, such as Yodit Gudit in the middle of the nineth century, Gragne Ahmed in the 16^th century, and the Galla invasion of Ethiopia in the 16^th century. However, the survival of the Church continued following each episode of tragedy. Nonetheless, the contribution of Ethiopian monarchs in safeguarding church establishments and religious practices played paramount importance.

For example, after 40 years of Yodit Gudit’s destruction of church establishments, King Lalibela founded 12 rock-hewn churches in the 13th century, which are one of the few world heritages registered by UNESCO. King Yikunno-Amlak took over the kingdom of Lalibela by conquest and dealt with the Muslim and pagan neighbors that isolated the Christian kingdom from the rest of the world. New cities, government and church establishments started to emerge. For example, Atse Amdetsion founded Berera city (where Addis Ababa city is located) in 1322, and thereafter; Atse Dawit (1380-1412) and Atse Zarayaiqob (1434-1468) made their sit of government in Berea.

Berera became a vibrant city which attracted merchants, voyagers, and diplomatic missions; in addition to being the center for religious establishments and teachings. However, when consecutive child kings were crowned and government was run by associated guardians, the nobility and others seeking power refused to obey child kings. Consequentially, civil war erupted, and power was in the hands of the powerful with no central government.

Sadly, Berera city was looted, and government and religious institutions were burned down to ashes by Ahmad Gragn invasion of Ethiopia in 1529. The invasion of Ahmad Gragn was targeting Christians and Church establishments. The invaders, dazzled by the rich treasures of churches and monasteries, attacked, and destroyed every religious infrastructure as they were looking for gold; diamond, and other precious treasures for fifteen consecutive years.

Taking war-weakened Ethiopia situation as an opportunity, the Galla (Oromo) nomadic tribes invaded Ethiopia in thousands from around Bale region in the 16^th century. The Oromos were pagans, and they did not have mercy to the kinds of killings they waged against women and children. They never engaged in war with the army of kings (they fled when they saw armies), but targeted women, children, the elderly; and institutions such as churches and mosques.

Ethiopia and its religious practices continued without a central government (the era of princes) despite the invasions of Ahmad Gragn and the Gallas (Oromos). Although Atse Gelawdiwos and Tserse dingil (ሰርጸድንግል) were front runners in restoring Ethiopia’s sovereignty, it was only after 300 years that Emperor Menelik II was able to bring back Ethiopia to its past glory.

Although Menelik II, a child monarch, was captured in war; and lived in the custody of Atse Tewodros for ten years, was no doubt influenced and inspired by king Tewodros’s effort in trying to restore Ethiopia to its glorious days. Menelik grew up seeing Tewodros conduct military expeditions throughout Ethiopia to restore Ethiopia’s unity.

Tewodros II right after his coronation by Abuna Selama in 1855, ended religious controversies such as Qebat, and Tsegga Lej sects, and with the approval of Abuna Salama; he declared to profess the Tewahido doctrine only and forbade the teachings of Qebat, and Tsegga Lej sects. Unfortunately, Tewodros died without seeing a united Ethiopia.

Emperor Yohannes succeeded Tewodros II, and in 1988, together with king Menelik called for a religious council at Boru Meda where many educated church representatives participated with the aim of facilitating missionary activities of the Orthodox Church. At that time, most of the population of Wollo was Muslim, and Emperor Yohannes was very concerned about the expansion of Islam, and as such; he decided to convert Muslims to Christianity: He planned to baptize government heads and leaders of society. As such, he started baptizing, and his first convert was Mohamed Ali of Ras, who later became Dejjazmach Hail-Mariam. Emperor Yohannes succeeded in obtaining four bishops from Alexandria, changing the status quo which was limited to the reception of one appointed bishop.

Menelik II after succeeding Emperor Yohannes II, continued with Tewodros’s vision of a united Ethiopia. Menelik fought with and won victory over fascist Italy’s attempt to colonize Ethiopia. Menelik demarcated Ethiopia’s borders in agreement with colonial powers that were ruling surrounding African countries. Hence, Menelik brought back Ethiopia to its old glory and made Ethiopia a strong unified country by building government infrastructures and institutions, such as opening modern schools and hospitals; introducing postal service, electrifying local cities, building railroad; paving highways, forming a federal system of government, and abolishing slavery, etc. Ethiopian orthodox church revived and continued missionary works freely throughout Ethiopia.

In return for clergical service, the king would allocate lands for church possessions, and grant court titles to the clergy such as Neburaed for the chief of the Church of Axum, Aqqabe saat to the abbot of Hayq monastery, and Ichege to the Derbrelibanos monastery. The titles served for visibility and recognition, and the granting of land served as source of income for religious institutions.

Thus, during Menelik II reign, Abuna Matewos asked for the king’s permission to collect taxes for increasing Church revenue. Since then, the Church depended on land grant from royal families and then imposing taxes on peasants that farmed church lands. Orthodox Church property ownership continued throughout Haile Selassie I regime. Before Haile Selassie became king, he was known as Ras Tafari Makonnen.

In 1924, Ras Tafari travelled to Cairo and complained about the age-old practice of nominating abbots by the Patriarch of Alexandria. He demanded that Ethiopians must have their own abbots and patriarch. The demand was not acceptable by patriarch Cyril V. In opposition, Ras Tafari granted more power to the Ichege but continued to resume negotiation with the patriarch of Alexandria. Tafari was in dire need of a new Abuna to crown him as king of kings. Upon the death of Cyril V, the newly elected patriarch Qerellos VI compromised Ras Tafari’s request and consecrated three Ethiopian monks in Cairo in 1929.

Consequently, Qerellos VI travelled to Addis Ababa and crowned Tafari Makonnen as king of kings Haile Selassie I in 1930. Unfortunately, the Orthodox Church and Amhara people were targeted as an enemy of Italy, and as such, Italy invaded Ethiopia for the second time in 1936; forty years after its defeat at Adwa on March 1^st, 1896, by Emperor Menelik II.

Haile Selassie and his family took refuge to England. As the Italians pointed out it was the Amhara Fanos (patriots) such as Belay Zeleke, Hailemariam Mamo, Asegedech Gedle and the Ethiopian Orthodox Church that resisted Italy’s occupation of Ethiopia. So, Italy marginalized Amaras and recruited non-Amharas like the Gallas and Tigrayans, to promote Amhara hate among non-Amharas.

At the same time, Italy recruited from among the clergy to support Italian occupation and kill those who opposed. As a result, the bishop of Wollo Abuna Petros was assassinated. Marshal Graziani conducted an election from an assembly of Ethiopian clergy men, on November 27, 1937; and got Abuna Abraham, the bishop of Gojjam, elected.

After Abuna Yusab II was elected patriarch in 1946, he consecrated five Ethiopian bishops, including Abuna Baselyos. Upon the death of Abuna Qerellos, Abuna Baselyos became the first Ethiopian archbishop on January 14, 1951.

Hence, Ethiopia obtained the right to have its patriarch, and freed itself from the leadership roles of the Coptic Church in Cairo. Despite Ethiopian Orthodox Church freedom from dependence on the Coptic Church, it came under the tutelage of Haile Selassie.

In 1942 Haile Selassie levied a tax system on land owned by the Church so that he could control the activities of the newly elected Ethiopian patriarch. In addition, Haile Selassie appointed a court clergy (Liqa Seltanat Habte Maryam Werqeneh, later called Abuna Melke Tsadeq) to share the episcopal authority and act as director of religious affairs. But when Abuna Tewoflos succeeded Abuna Baselyos as patriarch in April 1971, he was able to centralize the Orthodox Church leadership and management.

Abuna Tewoflos installed a council (Sebeka Gubae) consisting of laymen and priests elected by parishioners and the local clergy. This council was responsible to oversee the management of fiscal matters of all parishes, and to link all churches to the patriarchate. The patriarch retook all affairs of the church and thus made liqa Seltanat Habte Mariam occupy an office with no authoritative responsibility in the affairs of the Church. Despite the efforts made to normalize church affairs, the Orthodox Church experienced tensions from Catholic and Protestant missions that Haile Selassie allowed to operate in the remote areas of the county in 1944.

In 1955, Ethiopian Orthodox Church became a member of the World Council of Churches. In 1959, Abuna Tewoflos appointed bishops and archbishops to the Caribbean, Africa, and the Middle East to conduct religious missions. Again, the Orthodox Church was confronted with existential threat from the 1974 revolution.

In 1974 the provisional military government of Mengistu Hailemariam announced the separation of Church from State. Consequentially, disagreements came to the surface from within the church about the administrative echelon, and thus attacking the policy coming from and implemented by the patriarchate. The agrarian reform of March 4 of 1975, abolished church ownership of land, and the church temporarily became dysfunctional due to loss of revenue. Lingering longer with the stalemate, Abuna Tewoflos was accused of corruption, deposed; imprisoned, and then executed in August 1979.

Upon the death of Abuna Teklehaimanot, Abuna Merkorios succeeded as patriarch on August 28, 1988. In 1991 Mengistu Hailemariam government was overthrown by Tigrayan Revolutionary Liberation Front (EPRDF), and so was Abuna Merkorios forced to abdicate his patriarchy. In 1992 Abuna Paulos was elected patriarch and upon the death of Abuna Paulos, the current patriarch Abuna Mathias was enthroned on March 3, 2013; as the 6^th patriarch of Ethiopia.

In sum, Ethiopian Orthodox Church has had ups and downs throughout its history due to foreign invaders (such as Gragn Ahmed and the Galla invasion), as well as from contemporary Ethiopian leaders such as Haile Selassie I meddling in the internal affairs of the church to subjugate the patriarchy under his control.

Mengistu Hailemariam massacred Abuna Tewoflos, discouraged churchgoers and preached socialism; installed a patriarch with no modern education, and as such, the new patriarch removed previous popes from service and thereby weakened the integrity of the Church.

Meles Zenawi forced the Amhara patriarch to resign and nominated a Tigrayan patriarch and as a result divided the Orthodox Church into two: one in Ethiopia and the second in exile led by the previous patriarch Abuna Merkorios.

Abiy Ahmed pressured the synod in order to install Oromos in every church administrative organ, massacring the clergy as well as worshippers especially in Oromia and Amhara regions, destroying churches and monasteries such as the recent destruction of Debre Elias Monastery in Gojjam and killing 570 monks and an undisclosed number of civilians in June of 2023, looting and destroying sacred church and monastery resources, encouraging protestant rivals to convert orthodox believers to protestant religion as well as spreading defamation to Ethiopian Orthodox Church teachings through his so-called prophets.

Although the exiled synod returned to Ethiopia, and resumed unity with its contemporary synod in Ethiopia, Abiy Ahmed, a protestant; is destined to divide the church through ethnicism. The protestant church is doing its best in recruiting members from Orthodox families. To combat this infiltration of orthodox institutions from internal and external religious threats, a strategy of communication and indoctrination was crafted. The Sunday school established in 1973 was reactivated, and Mahibere Kidusan association was founded. The purpose of Mahibere Kidusan is to restore the original values of Orthodox teachings such as observance of fasting, sexual abstinence, focusing on moral issues, and abstaining from political discourse to name only a few.

Sources

Professor Sergew Habele Selassie, THE ESTABLISHMENT OF THE ETHIOPIAN CHURCH Addis Ababa- May 25, 2017

Stephane Ancel and Eloi Ficquet, THE ETHIOPIAN ORTHODOX TEWAHEDO CHURCH (EOTC) AND THE CHALLENGES OF MOEDERNITY, 2015

Ezana’s conversion to Christianity became a turning point for Christianity to be
Ethiopia’s national religion. Ezana’s minted coins bore the sign of the Cross as opposed
to his prior minting bearing pagan symbols such as crescent and disc. St. Frumentius
was able to translate a few portions of the bible to Geez, but with the advent of the nine
saints from Constantinople (the current Istanbul city in Turkey), Syria, and Asia around
480 AD, the Bible was fully translated from Syrio-Greek text to Geez.
The nine saints preached the gospel, founded, and expanded monasticism such as the
monastery of Debre Damo which is attributed to Aba Aragawi. Aba Garima Monastery
was founded by Aba Garima, and Abba Aftse founded the monastery at Yeha.
Monasteries became centers for religious and literary trainings. Graduates of monastic
schools were recruited for different positions in government. Kings such as Dawit (1380-
1412), Zara Yaiqob (1434-1468), and Naod (1494-1508) were graduates of monastic
schools.
Unfortunately, those glorious days of the Ethiopian Orthodox church were tarnished by
internal and external enemies, such as Yodit Gudit in the middle of the nineth century,
Gragne Ahmed in the 16 th century, and the Galla invasion of Ethiopia in the 16 th century.
However, the survival of the Church continued following each episode of tragedy.
Nonetheless, the contribution of Ethiopian monarchs in safeguarding church
establishments and religious practices played paramount importance.
For example, after 40 years of Yodit Gudit’s destruction of church establishments, King
Lalibela founded 12 rock-hewn churches in the 13th century, which are one of the few
world heritages registered by UNESCO. King Yikunno-Amlak took over the kingdom of
Lalibela by conquest and dealt with the Muslim and pagan neighbors that isolated the
Christian kingdom from the rest of the world. New cities, government and church
establishments started to emerge.
For example, Atse Amdetsion founded Berera city (where Addis Ababa city is located)
in 1322, and thereafter; Atse Dawit (1380-1412) and Atse Zarayaiqob (1434-1468)
made their sit of government in Berea.
Berera became a vibrant city which attracted merchants, voyagers, and diplomatic
missions; in addition to being the center for religious establishments and teachings.
However, when consecutive child kings were crowned and government was run by
associated guardians, the nobility and others seeking power refused to obey child kings.
Consequentially, civil war erupted, and power was in the hands of the powerful with no
central government.
Sadly, Berera city was looted, and government and religious institutions were burned
down to ashes by Ahmad Gragn invasion of Ethiopia in 1529. The invasion of Ahmad
Gragn was targeting Christians and Church establishments. The invaders, dazzled by
the rich treasures of churches and monasteries, attacked, and destroyed every religious
infrastructure as they were looking for gold; diamond, and other precious treasures for
fifteen consecutive years.

Taking war-weakened Ethiopia situation as an opportunity, the Galla (Oromo) nomadic
tribes invaded Ethiopia in thousands from around Bale region in the 16 th century. The
Oromos were pagans, and they did not have mercy to the kinds of killings they waged
against women and children. They never engaged in war with the army of kings (they
fled when they saw armies), but targeted women, children, the elderly; and institutions
such as churches and mosques.
Ethiopia and its religious practices continued without a central government (the era of
princes) despite the invasions of Ahmad Gragn and the Gallas (Oromos). Although Atse
Gelawdiwos and Tserse dingil (ሰርጸድንግል) were front runners in restoring Ethiopia’s
sovereignty, it was only after 300 years that Emperor Menelik II was able to bring back
Ethiopia to its past glory.
Although Menelik II, a child monarch, was captured in war; and lived in the custody of
Atse Tewodros for ten years, was no doubt influenced and inspired by king Tewodros’s
effort in trying to restore Ethiopia to its glorious days. Menelik grew up seeing Tewodros
conduct military expeditions throughout Ethiopia to restore Ethiopia’s unity.
Tewodros II right after his coronation by Abuna Selama in 1855, ended religious
controversies such as Qebat, and Tsegga Lej sects, and with the approval of Abuna
Salama; he declared to profess the Tewahido doctrine only and forbade the
teachings of Qebat, and Tsegga Lej sects. Unfortunately, Tewodros died without
seeing a united Ethiopia.
Emperor Yohannes succeeded Tewodros II, and in 1988, together with king Menelik
called for a religious council at Boru Meda where many educated church
representatives participated with the aim of facilitating missionary activities of the
Orthodox Church. At that time, most of the population of Wollo was Muslim, and
Emperor Yohannes was very concerned about the expansion of Islam, and as such; he
decided to convert Muslims to Christianity: He planned to baptize government heads
and leaders of society. As such, he started baptizing, and his first convert was
Mohamed Ali of Ras, who later became Dejjazmach Hail-Mariam. Emperor Yohannes
succeeded in obtaining four bishops from Alexandria, changing the status quo
which was limited to the reception of one appointed bishop.
Menelik II after succeeding Emperor Yohannes II, continued with Tewodros’s vision of a
united Ethiopia. Menelik fought with and won victory over fascist Italy’s attempt to
colonize Ethiopia. Menelik demarcated Ethiopia’s borders in agreement with
colonial powers that were ruling surrounding African countries. Hence, Menelik
brought back Ethiopia to its old glory and made Ethiopia a strong unified country by
building government infrastructures and institutions, such as opening modern schools
and hospitals; introducing postal service, electrifying local cities, building railroad;
paving highways, forming a federal system of government, and abolishing slavery, etc.
Ethiopian orthodox church revived and continued missionary works freely throughout
Ethiopia.

However, the structure of Ethiopian clergy lacked a centralized church administration.
In addition, the kings would appoint a court clergy to serve as a conduit between the
kingdom and religious institutions which had local powers over their followers. By
extension, the king could implement his policies among citizens through the help of
elected court clergy.
In return for clergical service, the king would allocate lands for church possessions, and
grant court titles to the clergy such as Neburaed for the chief of the Church of Axum,
Aqqabe saat to the abbot of Hayq monastery, and Ichege to the Derbrelibanos
monastery. The titles served for visibility and recognition, and the granting of land
served as source of income for religious institutions.
Thus, during Menelik II reign, Abuna Matewos asked for the king’s permission to collect
taxes for increasing Church revenue. Since then, the Church depended on land grant
from royal families and then imposing taxes on peasants that farmed church lands.
Orthodox Church property ownership continued throughout Haile Selassie I regime.
Before Haile Selassie became king, he was known as Ras Tafari Makonnen.
In 1924, Ras Tafari travelled to Cairo and complained about the age-old practice of
nominating abbots by the Patriarch of Alexandria. He demanded that Ethiopians must
have their own abbots and patriarch. The demand was not acceptable by patriarch Cyril
V. In opposition, Ras Tafari granted more power to the Ichege but continued to resume
negotiation with the patriarch of Alexandria. Tafari was in dire need of a new Abuna to
crown him as king of kings. Upon the death of Cyril V, the newly elected patriarch
Qerellos VI compromised Ras Tafari’s request and consecrated three Ethiopian monks
in Cairo in 1929.
Consequently, Qerellos VI travelled to Addis Ababa and crowned Tafari Makonnen as
king of kings Haile Selassie I in 1930. Unfortunately, the Orthodox Church and Amhara
people were targeted as an enemy of Italy, and as such, Italy invaded Ethiopia for the
second time in 1936; forty years after its defeat at Adwa on March 1 st , 1896, by Emperor
Menelik II.
Haile Selassie and his family took refuge to England. As the Italians pointed out it was
the Amhara Fanos (patriots) such as Belay Zeleke, Hailemariam Mamo, Asegedech
Gedle and the Ethiopian Orthodox Church that resisted Italy’s occupation of Ethiopia.
So, Italy marginalized Amaras and recruited non-Amharas like the Gallas and
Tigrayans, to promote Amhara hate among non-Amharas.
At the same time, Italy recruited from among the clergy to support Italian occupation
and kill those who opposed. As a result, the bishop of Wollo Abuna Petros was
assassinated. Marshal Graziani conducted an election from an assembly of Ethiopian
clergy men, on November 27, 1937; and got Abuna Abraham, the bishop of Gojjam,
elected.

The Coptic Holy Synod declared the election illegitimate, but, despite, the Synod’s
warning, the newly elected Abuna Abraham and his successor Abuna Yohannes
consecrated eleven bishops. After the defeat of Fascist Italy, Haile Selassie proposed
about the creation of a synod of Ethiopian bishops, but the Coptic Patriarch rejected the
proposal.
After Abuna Yusab II was elected patriarch in 1946, he consecrated five Ethiopian
bishops, including Abuna Baselyos. Upon the death of Abuna Qerellos, Abuna Baselyos
became the first Ethiopian archbishop on January 14, 1951.
Hence, Ethiopia obtained the right to have its patriarch, and freed itself from the
leadership roles of the Coptic Church in Cairo. Despite Ethiopian Orthodox Church
freedom from dependence on the Coptic Church, it came under the tutelage of Haile
Selassie.
In 1942 Haile Selassie levied a tax system on land owned by the Church so that he
could control the activities of the newly elected Ethiopian patriarch. In addition, Haile
Selassie appointed a court clergy (Liqa Seltanat Habte Maryam Werqeneh, later called
Abuna Melke Tsadeq) to share the episcopal authority and act as director of religious
affairs. But when Abuna Tewoflos succeeded Abuna Baselyos as patriarch in April
1971, he was able to centralize the Orthodox Church leadership and management.
Abuna Tewoflos installed a council (Sebeka Gubae) consisting of laymen and priests
elected by parishioners and the local clergy. This council was responsible to oversee
the management of fiscal matters of all parishes, and to link all churches to the
patriarchate. The patriarch retook all affairs of the church and thus made liqa Seltanat
Habte Mariam occupy an office with no authoritative responsibility in the affairs of the
Church. Despite the efforts made to normalize church affairs, the Orthodox Church
experienced tensions from Catholic and Protestant missions that Haile Selassie allowed
to operate in the remote areas of the county in 1944.
In 1955, Ethiopian Orthodox Church became a member of the World Council of
Churches. In 1959, Abuna Tewoflos appointed bishops and archbishops to the
Caribbean, Africa, and the Middle East to conduct religious missions. Again, the
Orthodox Church was confronted with existential threat from the 1974 revolution.
In 1974 the provisional military government of Mengistu Hailemariam announced the
separation of Church from State. Consequentially, disagreements came to the surface
from within the church about the administrative echelon, and thus attacking the policy
coming from and implemented by the patriarchate. The agrarian reform of March 4 of
1975, abolished church ownership of land, and the church temporarily became
dysfunctional due to loss of revenue. Lingering longer with the stalemate, Abuna
Tewoflos was accused of corruption, deposed; imprisoned, and then executed in August
1979.

Abuna Teklehaimanot, a monk from Wolayta region succeeded Abuna Tewoflos on July
18, 1976, ignoring the traditional and synodal practice that a new patriarch is elected
only upon the death of a predecessor patriarch. Per the agreed stipulation of 1959,
enthronement of an Ethiopian patriarch could not be performed without the consecration
of a Coptic patriarch, and as such; patriarch Shenouda III denounced the election and
refused recognition of the appointment because Abuna Teklehaimanot was elected
while his predecessor was still alive. However, the status quo of church management
and leadership was politicized, and Aba Teklehaimanot expelled all but three previous
bishops labelling them either as retirees or reactionaries.
Upon the death of Abuna Teklehaimanot, Abuna Merkorios succeeded as patriarch on
August 28, 1988. In 1991 Mengistu Hailemariam government was overthrown by
Tigrayan Revolutionary Liberation Front (EPRDF), and so was Abuna Merkorios forced
to abdicate his patriarchy. In 1992 Abuna Paulos was elected patriarch and upon the
death of Abuna Paulos, the current patriarch Abuna Mathias was enthroned on March 3,
2013; as the 6 th patriarch of Ethiopia.
In sum, Ethiopian Orthodox Church has had ups and downs throughout its history due
to foreign invaders (such as Gragn Ahmed and the Galla invasion), as well as from
contemporary Ethiopian leaders such as Haile Selassie I meddling in the internal affairs
of the church to subjugate the patriarchy under his control.
Mengistu Hailemariam massacred Abuna Tewoflos, discouraged churchgoers and
preached socialism; installed a patriarch with no modern education, and as such, the
new patriarch removed previous popes from service and thereby weakened the integrity
of the Church.
Meles Zenawi forced the Amhara patriarch to resign and nominated a Tigrayan
patriarch and as a result divided the Orthodox Church into two: one in Ethiopia and the
second in exile led by the previous patriarch Abuna Merkorios.
Abiy Ahmed pressured the synod in order to install Oromos in every church
administrative organ, massacring the clergy as well as worshippers especially in Oromia
and Amhara regions, destroying churches and monasteries such as the recent
destruction of Debre Elias Monastery in Gojjam and killing 570 monks and an
undisclosed number of civilians in June of 2023, looting and destroying sacred church
and monastery resources, encouraging protestant rivals to convert orthodox believers to
protestant religion as well as spreading defamation to Ethiopian Orthodox Church
teachings through his so-called prophets.
Although the exiled synod returned to Ethiopia, and resumed unity with its contemporary
synod in Ethiopia, Abiy Ahmed, a protestant; is destined to divide the church through
ethnicism. The protestant church is doing its best in recruiting members from Orthodox
families. To combat this infiltration of orthodox institutions from internal and external
religious threats, a strategy of communication and indoctrination was crafted. The
Sunday school established in 1973 was reactivated, and Mahibere Kidusan association

was founded. The purpose of Mahibere Kidusan is to restore the original values of
Orthodox teachings such as observance of fasting, sexual abstinence, focusing on
moral issues, and abstaining from political discourse to name only a few.

Sources
Professor Sergew Habele Selassie, THE ESTABLISHMENT OF THE ETHIOPIAN
CHURCH Addis Ababa- May 25, 2017
Stephane Ancel and Eloi Ficquet, THE ETHIOPIAN ORTHODOX TEWAHEDO
CHURCH (EOTC) AND THE CHALLENGES OF MOEDERNITY, 2015