KaleTsidq Ethiopian Orthodox Tewahedo Church Radio

KaleTsidq Ethiopian Orthodox Tewahedo Church Radio

KibreQidusan Medhanealem Ethiopian Orthodox Church
5 episodes

About

KibreQidusan Medhanealem EOTC Mission and Vision Kibre Qidusane Medhanealem Ethiopian Orthodox Tewahido church in Seattle WA The Ethiopian Orthodox Tewado Church (EOTC) has been preserved and has managed to maintain its originality throughout the centuries Our church has accepted the Apostolic Faith and Canons affirmed at the First Ecumenical Council at Nicaea (325 AD), the Second Ecumenical Council at Constantinople (381 AD), and the Third Ecumenical Council at Ephesus (431 AD). And our church has preached this apostolic faith and canons ever since to all people who believe in Jesus Christ regardless of culture, language , and ethnicity. Brief History of The Ethiopian Church Adapted from what has been written in "THE LITURGY OF THE ETHIOPIAN CHURCH", By Archbishop Yesehaq, Addis Ababa, 27th February, 1954. ________________________________________ The Ethiopian Orthodox Church, an indigenous and integral Church of Africa is one of the oldest Churches in the world, if not the oldest one, and is a founder member of the World Council of Churches. It has branches in other parts of the world such as Jerusalem, Sudan, The United States of America, Canada, Jamaica, Trinidad and Tobago, Guyana, Bermuda and England. From the beginning the Church was affiliated with See of St. Mark of Alexandria. After Frumentius, her first Archbishop died, Egyptian bishops were appointed to head the Church; until 1959 a complete independence was granted. This connection was discontinued for a while because of the conquests occurred by Caliph Omar, a Muslim (634 - 644 A.D. ). During these conquests the Byzantine Empire was pushed out of Syria altogether. Armenia was overrun, all Mesopotamia was conquered and Persia beyond the river. Egypt passed through much temptations. The Church is in full communion with Jacobite Church of Syria, the Church of Malabar in India, and the Armenian Church. It also maintains friendly relations with many other Christian Churches. Protestant missionaries have been allowed in the country since the reign of Menelik II whereas during the times of Emperor Tewodros (Theodore) (1838) and Yohannes (John) (1886) they were not allowed. These missionaries have their greatest activities in the western part of the country where it borders with former European colonies. When one speaks of the E.O.C. one speaks directly about the nation and their civilization. Intelligence and justice of the country were originated in the Church; its Head being the Lord Jesus Christ. The Church is the creator of art and crafts, literature, as well as creator of the secular and theological educational institutions and its curriculum. Until the time of Emperor Menelik II the Church was responsible for educating the nation. Even the Fetha Nagast (The Laws of Kings) which is composed of Canon Law and Civil Law is the creation of the Church. The Introduction of Christianity into Ethiopia (The Ethiopian Eunuch) The country embraced Christianity and maintained the doctrine of Christ from the era of the Apostles to the present day, as it is narrated in (Acts 8:26-39). The history of St. Phillip the Apostle baptizing the Eunuch who was very much interested in religion, is of great interest for the Ethiopian Church history. This Eunuch was a man of high rank, the finance minister of Candace Queen of Ethiopia. Eusebius speaks of him as the first fruits of the faithful in the whole world. Irenius writes that preached the Gospel of the Ethiopians. Other evidence is that during the time that the Eunuch preached Christianity, Ethiopian women wore crosses upon their heads signifying the recognition of the Crucifixion of Christ. Besides St. John Chnysostom witnessed that among those who were present at Pentecost (the birth of the Universal Church) were Ethiopians. In the history of the Church, it is further recorded that St. Matthew the Apostle preached the Gospel to the Ethiopians and won a few converts to the new doctrine and left the country.
more

Language

English

Top CategoriesView all

23 November 2019

The Mystery of the Holy Trinity (Timhrete Melkot) - 1

Deacon Ashenafi Mekonnen
The Mystery of the Holy Trinity God is the only eternal Being. Beyond time, space and all limitations, He abides without a beginning and without an end. “Thou hast no beginning,” says in prayer the Ethiopian priest who celebrates the Anaphora of St. John, “but Thou bringest all things to their end. Infinite art Thou, but for all things Thou didst set bounds.” God is the Creator of all that exists. Having made them all, He continues to sustain them. The Lord is high, says the Anaphora. Yet “all were created through His grace, and all live through His kindness”. Perfect in Himself, He continually imparts perfection to His creatures. Individuals as well as the entire historical process are ultimately under His control. God is not a passive perfection or an abstract ideal, but a dynamic reality who is ever active in bringing all that exists to the final destiny which He has for each of them as well as for the whole created realm. God is one in three and three in one. The unity of God is nor convinced in the sense of an arithmetical digit nor of a solitary condition, but in that of an all-inclusive perfection. So the one is also eternally three. He is, affirms the Anaphora, “three names and one God, three prosopa and one appearance, three persons and one essence”. The unity of God is confessed as the unity of Godhead – Melekote as the word is used in Ethiopia. The one Godhead is shared equally and eternally by the three Persons – Akal as they are referred to in Ethiopia. As in other parts of the Christian world, in Ethiopia also there were men who tried to interpret the doctrine in various ways. there were, for instance, persons who refused to accept the personal distinctions in the one Godhead and others who insisted that the three Persons were three Gods. Both these views were rejected by the Church. God is eternally Father, eternally Son, and eternally Holy Spirit. “The Father beget His son without days or hours; and when He beget Him, His Father was not separated from Him.” Beyond time, God is the eternal One. That One is Father, Son and Holy Spirit. No one of the three Persons is prior to the other two in time. “The One was not before the Other”, says the Anaphora, “and the Second was not before the Third.” But “we proclaim that the Father lived with His Son, and that the Son lived with His Father before creation, and before the heavens and the earth were made.” In the one co-eternal and co-equal Trinity, the Father is the eternal source if the Son and the Holy Spirit. The Son is born of, and the Holy Spirit proceeds from, the Father. While affirming that the Son and the Holy Spirit derive each of them His respective being eternally from the Father, it is insisted that “the Father did not beget the Son to help Him in His work before the world was created and the existence of the Holy Spirit is not to contribute wisdom and work.”
23 November 2019

The Mystery of the Holy Trinity (Timihrte Melekot) - 2

Deacon Ashenafi Mekonnen
THE FAITH OF THE CHURCH PART-I Introduction A member of the Oriental Orthodox family of Churches, the Church of Ethiopia shares with them in essence a common faith. This faith, the churches believes, is derived from the apostolic heritage and borne witness to in the New Testament against the background of the Old Testament. It has been expounded by the fathers of the Church both in the ancient councils and in their teaching. It continues as a living reality in the church in its life of worship, preaching and discipline. In a word, then in the church of Ethiopia is a community which has inherited and which holds to the historic Christian faith as it has been handed down through the centuries. What is attempted here is, only to give a brief introduction to the faith of the Church of Ethiopia. (1) The Mystery of the Holy Trinity God is the only eternal Being. Beyond time, space and all limitations, He abides without a beginning and without an end. “Thou hast no beginning,” says in prayer the Ethiopian priest who celebrates the Anaphora of St. John, “but Thou bringest all things to their end. Infinite art Thou, but for all things Thou didst set bounds.” God is the Creator of all that exists. Having made them all, He continues to sustain them. The Lord is high, says the Anaphora. Yet “all were created through His grace, and all live through His kindness”. Perfect in Himself, He continually imparts perfection to His creatures. Individuals as well as the entire historical process are ultimately under His control. God is not a passive perfection or an abstract ideal, but a dynamic reality who is ever active in bringing all that exists to the final destiny which He has for each of them as well as for the whole created realm. God is one in three and three in one. The unity of God is nor convinced in the sense of an arithmetical digit nor of a solitary condition, but in that of an all-inclusive perfection. So the one is also eternally three. He is, affirms the Anaphora, “three names and one God, three prosopa and one appearance, three persons and one essence”. The unity of God is confessed as the unity of Godhead – Melekote as the word is used in Ethiopia. The one Godhead is shared equally and eternally by the three Persons – Akal as they are referred to in Ethiopia. As in other parts of the Christian world, in Ethiopia also there were men who tried to interpret the doctrine in various ways. there were, for instance, persons who refused to accept the personal distinctions in the one Godhead and others who insisted that the three Persons were three Gods. Both these views were rejected by the Church. God is eternally Father, eternally Son, and eternally Holy Spirit. “The Father beget His son without days or hours; and when He beget Him, His Father was not separated from Him.” Beyond time, God is the eternal One. That One is Father, Son and Holy Spirit. No one of the three Persons is prior to the other two in time. “The One was not before the Other”, says the Anaphora, “and the Second was not before the Third.” But “we proclaim that the Father lived with His Son, and that the Son lived with His Father before creation, and before the heavens and the earth were made.” In the one co-eternal and co-equal Trinity, the Father is the eternal source if the Son and the Holy Spirit. The Son is born of, and the Holy Spirit proceeds from, the Father. While affirming that the Son and the Holy Spirit derive each of them His respective being eternally from the Father, it is insisted that “the Father did not beget the Son to help Him in His work before the world was created and the existence of the Holy Spirit is not to contribute wisdom and work.” It is not with the Deity as it was with Abraham who was older than Isaac. Or with Isaac who was older than Jacob, but the Father is not older than the Son, neither is the Son older than the Holy Spirit, and the Holy Spirit is not younger than the Son, neither is the Son younger than His Father.
13 June 2007

The Mystery of the Holy Trinity (Timhirte Melekot) - 3

Deacon Ashenafi Mekonnen
We proclaim Thy death, Lord and Thy holy resurrection, we believe in Thine ascension and Thy second coming, we glorify Thee, we offer our prayer unto Thee and supplicate Thee our Lord and our God. Grant us, Lord, to do Thy will and Thy good pleasure at all times, and write our names in the book if life in the kingdom of heaven with all saints and martyrs, though Jesus Christ our Lord, though whom, to Thee, with Him and with the Holy Spirit be glory and dominion, both now and ever and world without end. Amen. (1)