THE ORDER OF FASTS

 
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.



The Great Fast (Lent)
Wednesday and Fridays
Nineveh
Gehad (the eves of Christmas and Epiphany)
The fast of the prophets or advent
The fast of the Apostles
The fast of the Assumption of the Holy Virgin Mary.

A. Lent or the Great Fast

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 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” (“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”. Kidist means holy. It tells the holiness of Sunday.

We call the third Sunday “Mikurab”. 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,” 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”. 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 “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”. A hymn commemorating the coming of Nicodimus to our Lord during the night is sung.

The eighth Sunday is 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 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.

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 “Se’ur” (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

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

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

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)

It starts on November (Hidar) 15 and extends to December (Tahisas) 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

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       

The fast lasts from Nehassie (August) 1 to 15. Our Lady departed on 21 of Ter (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.

THE GLORY OF THE HOLY VIRGIN MARY (ክብረ ቅድስት ድንግል ማርያም)

THE GLORY OF THE HOLY VIRGIN MARY  (ክብረ ቅድስት ድንግል ማርያም)

  Taken from: THE ETHIOPIAN ORTHODOX TEWAHEDO CHURCH FAITH, ORDER OF WORSHIP AND ECUMENICAL RELATIONS

  
 The holiness, virginity, covenant and intercession given to Our Holy Lady, the Virgin Mary is quite widely taught and deeply rooted in the Ethiopian Orthodox Tewahedo Church.


 Holiness


 Our Lady, the Virgin Mary, who conceived and gave birth to Jesus Christ in virginity is free from the original sin derived from the descendants of Adam, clean from any sins of the flesh or soul; embedded in the conscience of God before the time of her birth, free and protected from human desires and frailties, and the choicest from among the chosen. Such is the Virgin Mary – Pure and Holy of Holies (Songs 4:7)


  She is graced and honored by the Saint Angles as indicated in Luke 1:28-30. Here it is written that the angel said to her, “Greetings, you who are highly favored the Lord is with you.”


 Our Lady, who is blessed in body, spirit and flesh, was chosen by God to be the abode of His Son and the dwelling of the Spirit (Heryacos Liturgy 45; Psalm 132:13).


 Purity of the flesh, purity of the soul and purity of the heart all belong and reside in Our Lady.


 Virginity


 One of the distinctive attributes of the Virgin Mary that makes her the select among the select and the honored among the honored is the fact that she conceived and gave birth to Christ in virginity (Matthew 1:18-20). Our Lady the Virgin Mary is virgin before she conceived the Lord, during her period of conception, after conception, before delivery, during delivery and after delivery. Our Lady, apart from all women is pure and virgin in thought, word and deed (Tewodotos 53:22). The word virgin rightfully denotes her sanctity and purity. No female, either past or present, has combined virginity with motherhood; as well as motherhood with virginity as Our Lady St. Mary.


 Our Lady is a virgin in perpetuity (The Liturgy of Basil 73; Ezekiel 44:3; Song 4:15) and the Evangelist Luke says, “God sent the angel Gabriel…to a virgin… The virgin’s name was Mary.” (Luke 1:27). Ephraim also says that Our Lady is the pride of all virgins (Ephraim 6:3).


 Honor of the Virgin


  Our Lady, the Virgin St. Mary, is the most prominent from all angels. She is pre-eminent in honor and intercession from all saints. Other ladies are honored for having given birth to prophets, saints and martyrs. But Our Lady is honored as the Mother of God. Hence, the honor accorded to the Virgin Mary is below the Creator but above His Creatures. She is, therefore, revered as such (John Chrysostomos, The Faith of the Fathers, Chapter 28:36-39). St. Luke in 1:30 says, “…Mary, you have found favor with God.”


 Devotion


 Several prophecies have been written about the honor and high esteem of Our Lady. Prophets have told about the virgin giving birth to Christ (Psalms 132:13; Isaiah 7:14; Ezekiel 44:3).


 Church fathers, have through the centuries glorified her guided by the Holy Spirit, about her ever sanctity and purity; and have also praised her in their writings and songs. Fathers such as St. Ephraim, Abba Heriakos, St. John Chrysostoms and Abba Giorgis of Gascha have venerated her greatly. The Ethiopian Orthodox Tewahedo Church reveres her by speaking and writing on her sanctity and purity. The life of Our Lady is associated with God’s act of redemption.


 As Noah’s Ark became the cause for saving the lives of his family as well as himself and thus saving the human race from extinction; Our Lady, the Virgin St. Mary, is also God’s trusted repository for being the cause for God’s act of redemption by giving birth to the Savior Messiah. According to the doctrine and faith of our Church, the Virgin Mary is venerated as being above God’s creatures but below God.


 In our hymns and liturgy, we recite Mary’s praise right after reciting the Holy Trinity’s.


 The sacrifices that Christ paid for the human race for himself becoming man: when we think of this in conjunction with the trials He went through, i.e. the fact that He was born in the manger, that He was shrouded in a rug, that He was banished, driven away from place to place, His suffering, His crucifixion and death; we cannot separate the Holy Virgin Mary from these travails.


  Who else, outside of Mary has been honored thus, “Greetings, you who are highly favored…you have found favor with God…the Holy Spirit will come upon you, and the power of the Most High will overshadow you.” (Luke 1:28-35)


 From among her relatives, St. Elizabeth, inspired by the Holy Spirit said to Mary, “Blessed are you among women, and blessed is the child you will bear!”. Besides, she bore witness to the fact that Mary is the Mother God by exclaiming, “But why am I so favored, that the mother of my Lord should come to me!” (Luke 1:43). She thus confirmed that what was said by God about Mary would be accomplished and that she would believe in and carry out God’s Will.


 When St. Elizabeth heard Mary’s greetings, the baby leaped in her womb (St. John) and St. Elizabeth was filled with the Holy Spirit. Thus was it confirmed that He who was born of the Blessed Virgin Mary was God, the Son of God. Our Lady has herself said that, “From now on all generations will call me blessed.” (Luke 1:48; Psalm 45:17). On this basis, all Christians who believe in Her Son regard her as the basis of their purity, as a pride of their virginity, and a cause for their salvation.


 The Covenant of Intercession


  Our Church teaches about the covenant of intercession given to Our Lady with Biblical truth and absolute Apostolic tradition. Our Lady, the Virgin Mary has obtained the honor of motherhood and the covenant of intercession from her Son, Jesus Christ. Our Lord Jesus Christ performed the first miracle through the intercession of Our Lady, by changing water into wine at a wedding at Cana of Galilee (Feast of the First Miracle, John 2:1-5).


 When the Lord was on the Cross, He said, “Dear woman, here is your son,” (John 19:26), when He saw Our Lady the Virgin Mary standing there; and He also said, “here is your mother,” to His Disciple and thus gave her to the custody of the Church. She received an irreversible word from Jesus that all who beg for mercy and forgiveness in her name believing that she is the mother of Christ shall have their supplications answered.


 Hence the Church, preserving the word of her Son, Jesus Christ, reveres St. Mary as:


 · The abode for the Holy Spirit


 · The Mother of God


 · The Eternal Virgin


 · The Holy of Holies


 And since the Holy Bible attests to these honors of hers, and since Holy Angels and the sons of Adam revere her, the Church therefore honors, thanks, and implores in her name (Liturgy of Jacob of Serough 99)


 Our Lady, the Virgin St. Mary, departed on January 21 (Eth. Calen), aged 64, according to the tradition (Tewfit) that has been passed on from the Apostles. Angels carried her body to paradise and placed it under the plant of life in paradise.


Having thus been there in paradise till Nehase (August) 14 of that same year, angels carried and gave her body back to the Apostles and they laid it to rest at Gethsemani. On the third day of her burial, on the 16th of Nehase (August), she rose from the dead and her Assumption to heaven in glory took place. Thus is what the Ethiopian Orthodox Tewahedo Church believes and teaches about the death, resurrection and Assumption of the Virgin St. Mary. Nehase 16th (August) of every year is thus commemorated with great ceremony by the Church (Synaxrium, August 16th Eth. Calen).

FIVE PILLARS OF MYSTERY(አምስቱ አእማደ ምስጢር ዘ ኦርቶዶክስ ተዋህዶ)

IVE PILLARS OF MYSTERY

                                       

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 (1Cor. 14:19). Accordingly, the five pillars of mystery are expressed in the Creed, which is the confession of our faith.

A. 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.

(a)    Three in name:-         Father, Son, Holy Spirit

Three in deed:-           the Father is the begetter

                                          the Son is begotten

                                          the Holy Spirit is the one who proceeds.

Three in person:-       the Father has a perfect person

                                          the Son has a perfect person

                                          the Holy Spirit has a perfect person

The Father is the heart, the Son is the word, the Holy Spirit is the life (breath.)

The Father is the heart for Himself, and He is the heart for the Son and for the Holy Spirit. The Son is the word for Himself, and He is the word for the Father, and for the Holy Spirit. And 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).

As Ignatius has said in the Book of the Faith of the Fathers (Haimanote Abew) the name of the Father is not changed to be the name of the Son or the Holy Spirit. The name of the Son is not changed to be the name of the Father or the Holy Spirit, the name of the Holy Spirit is not changed to be the name of the Father or the Son. The Father is called Father but not the Son or the Holy Spirit. The Son is called Son but not the Father or the Holy Spirit. The Holy Spirit is called the Holy Spirit but not the Father and the Son. The Father is the Father, the Son is the Son, and the Holy Spirit is the Holy Spirit. The three exist eternally in their own name and person. (Faith of the Fathers Ch. 11 part 1 Verse 7.8).

In their name of unity, the three are called Lord, God. Lord the Father, Lord the Son, Lord the Holy Spirit One Lord. God the Father, God the Son, God the Holy Spirit One God. The three hundred eighteen fathers in The Book of Faith (Haimanote Abew) said “we believe in Lord the Father, in Lord the Son, in Lord the Holy Spirit. (Hai. Ab. Ch. 19 Part 1 Verse 30).

The Apostolic St. Athanasius Archbishop of Alexandria said “The Father is God, the Son is God, the Holy Spirit is God. They are called one God but not three Gods.” (Apostolic Athanasius Faith of the Fathers Ch. 24 Part 4 Verse 4).

It is stated in many places in the Old and the New Testament Books about the Oneness and Trinity of the Holy Trinity.

In the Old Testament

Gen. 1:26; 2:18; 3:22; 11:7; 18:1-8; Ps. 33:6; 146:5; Isa. 6:3,8 

In the New Testament

Mt. 3:16-17; 28:19; Jn. 14:26; 2Cor. 14:13; 1Pet. 1:2; 1Jn. 5:7-8

B. 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).

The Reason for the Incarnation of the Son of God

God created Adam and Eve without sin and death. “God did not make death”. But, man, through his transgression brought on himself misery and suffering as well as sin and evil, and was condemned to death-death of body and soul, grave and hell (Gen. 3:19-24). “For God did not make death, He takes no pleasure in destroying the living. Do not court death by the errors of your ways, nor invite destruction through the work of your hands. To exist for this he created all things the creatures of the world have health in them, in them is no fatal poison, and Hades has no power over the world. But the godless call for death with deed and word, counting him friend, they were themselves out for him; with him they make a pact, working as they are to belong to him” (Wis. 1:12-16; Rom. 6:23). “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ” (1Thes. 5:9). Adam and Eve disgraced and impoverished themselves. They were expelled from the Garden of Eden. They brought suffering and misery and were subject to the dominion of the devil. Death reigned from Adam to Christ, even to them that had not sinned. (Rom. 5:12-14). They knew that, all that happened due to their transgression and violation of the commandment of God. They regretted and repented. They cried to their Creator seeking mercy. God in his forgiveness along with his judgment, hearing their cry, observing their tears and accepting their repentance, was pleased to redeem them, and gave them promise. (Isa. 63:8; Heb. 2:14-16).

When the appointed time had come forth, God sent His only Begotten Son, according to the promise. God the Son, descended from heaven and was born from the Holy Virgin Mary. He was born so that all who believe in Him would be saved. When it is said, that He became man, it is said to mean that He united to himself the body and soul of man. Then all the words of the prophets were fulfilled. (Isa. 7:14, 9:6; Mich. 5:2; Gal. 4:4).

Without separation of His Divinity from His humanity and His humanity from His Divinity, He became one person, one nature without change, without confusion, without separation and without division. “He is one Son and one Christ before and after His Incarnation” (Cyril. Faith of the Fathers Ch. 78 Part 48 Verse 9-18). St. Gregory of Nazianzium said “He is the only God the Son who became man and the only man who became God in unity” (Faith of the Fathers Ch. 61 part 4 Verse 23). John Chrysostom has written that the human body was honoured by the union of the Divine Word. The poverty in the nature of the flesh was abolished by the Unity of the Word of God with the flesh, and the flesh retained the glory of the word of God to itself by the unity. (Jn. Chrysostom, Faith of the Fathers Ch. 66 part 9 Verse 18-19).

After birth He grew like men, doing all human works except sin. He taught 33 years and 3 months in the world. For us men he died on the Cross, destroyed death by his death and saved the world. He was laid in the tomb for three days and three nights; rose from the dead on the third day; appeared to His disciples, stayed on earth for forty days, gathering His disciples and teaching them the Book of the Covenant. On the fortieth day, while the disciples beheld, He ascended unto heaven to the Father in glory praised by angels, sat at the right hand of His Father, and will come again to judge the living and the dead, when every one will be recompensed according to his work. (Jn. 3:13; 1Pet. 3:22; Mt. 25:31; Eph. 4:8-10; Acts 2:30; 2Cor. 5:14).

Therefore, the teaching highlighted in the mystery of Incarnation is to believe that Christ is the Word of the Father and of the Holy Spirit, thus the Virgin Mary is the true Mother of God; the Mother of the Word. (Cyril Hai. Ab.).

C. Mystery of Baptism

Baptism is the sacrament given to all who believe in the Mystery of the Trinity and 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 sonhood of God (Jn. 19:34-35). Whosoever believes and is baptized shall get remission of sin. “We believe in one baptism for the remission of sin” (Creed). Every person is born from God through baptism, and will be free from damnation. “He that believes and is baptized shall be saved; but he that believeth not shall be damned” (Mk. 16:16; Acts 2:28). To be born of the Trinity is for inheriting the kingdom of God. Our Lord has taught us that we cannot enter the kingdom of God except through baptism. “Verily, verily I say unto thee, except a man be born of water and Spirit, he cannot enter into the kingdom of God.” (Jn. 3:5; Tit. 3:4-7).

There were prophecies and symbols foretold by the laws and the prophets about Baptism.

1. Prophecy:-  Then will I sprinkle clean water upon you, and ye shall be clean.” (Ezek. 36:25; Mich 7:19)

1. Symbols

1)      Circumcision:-  Circumcision in the Old Testament was practiced as a sign of baptism. It was given to Abraham as a token of the Covenant.

 Every one that was not circumcised on the eighth day after birth was to be cut off from his people, shared not from the promise and/or shall have no portion from the promised land. The uncircumcised were not considered as the nation of God. (Gen. 17:7-14).

In the New Testament, circumcision was replaced by Baptism. Every one that is not baptized was not born of God, and cannot inherit the heavenly kingdom. (Col. 2:11).

John the Baptist, at the end of the Old Testament and at the beginning of the New Testament was baptizing with water. (Mk. 1:4-8).

The Ark of Noah and the crossing of Israelites across the Red Sea were symbols of baptism. (1Pet. 3:19; 1Cor. 10:2)

To fulfill the prophesy and to make the archetype real, our Lord and Savior Jesus Christ was baptized in the water of the River Jordan by the hand of John the Baptist. (Mt. 3:16; Mk. 1:9; Lk 3:21; Jn. 1:31). The Ethiopian Orthodox Church baptizes children, males on the fortieth day and females on the eightieth day. This signifies that the first persons obtained adoption from God. (Jubilee 4:2-15).

D. Mystery of the 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 ye eat the flesh of the Son and Man, and drink his blood, ye have no life in you.” “Who so eateth my flesh, and drinketh my blood hath eternal life. My flesh is meat indeed, and my blood is drink indeed, for it is a real food. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.” (Jn. 6:53-57).

There are prophecies and symbols given about the Holy Communion.

a. Prophecy

• “Thou has put gladness in my heart, more than in the time that their corn and their wine has increased”. (Ps. 4, 7).
• “Wisdom has builded her house, she has hewn out her seven pillars. She has killed her beasts; she hath mingled her wine; she hath also furnished her table; she hath sent forth her maidens: she crieth up on the highest place of the city.” (Prov. 9:1-3).
• “The prime needs of human beings for living are water, wheat…and juice of grape”. (Sirach 39:26).

These prophecies were foretold about Jesus Christ, the Lamb of Passover, who was crucified on the cross as to give His flesh and blood in the form of bread and wine.

Symbol

When the children of Israel were liberated from the bondage and went out of Egypt, they were told to kill a lamb, eat the flesh, take the blood and sprinkle it on the two side posts and on the upper door post of the houses, in order to get security from the plague of the firstborn. This was applied as a symbol of Jesus Christ the Son of God, who was crucified and gave his flesh and blood as a ransom to the children of men. “This is the lamb of God, who takes away the sin of the world.” (Jn. 1:29). Melchizedek, who is the archetype of the priesthood of Jesus Christ, the Son of God, offered a sacrifice in the form of bread and wine. (Gen. 14:18).

To fulfill these prophecies and realize the symbols, examples, our Lord and Savior Jesus Christ on Thursday evening at the Passover, took the bread, blessed it and broke it and gave it to His disciples and said, this bread which I give you is my flesh. In the same manner He took the cup, blessed it and gave it to his disciples, saying “this is my blood which will be shed for you and for many people, for the new covenant, for the remission of sin. (Mt. 26, 28; Mk. 14:22; Lk. 22:19). This mystery is always performed in the Ethiopian Orthodox Tewahedo Church.

When the priest puts bread on a paten and the wine in a chalice and blesses them with the liturgical prayer, the bread and the wine are changed into the real flesh and blood of the Son of God. This was made clear by the scholar St. Athanasius-when he said “we believe, that the bread and the wine are bread and wine before they are blessed by the priest, but after they are blessed by the priest the bread and the wine are changed to the real flesh and blood of the Son of God.” (Ath. Faith of the Father Ch.28 Part 14 Verse 22).

Therefore, the Holy Communion which the disciples received on Thursday evening, that which was crucified on the cross on Friday, and that which is being practiced at every corner to the end of the world is one and the same. The Ethiopian Orthodox Church believes and teaches, that the flesh and blood is not simply a memorial or symbolic but real flesh and blood of the Son of God. The pure sacrifice that the clergy offers is the same sacrifice that was given up on the cross on Calvary. (Jn. Chr. Liturgy 85).

E.  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 will pass away until the second coming of Christ, will be risen in the union of body and soul. The souls of the righteous shall abide in paradise and the souls of sinners in hades 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. (Lk. 16:19-31).

“Marvel not at this: for the hour is coming; in which all that are in the graves shall hear His voice and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” (Jn. 5:28).

Many passages could be cited from the Old and New Testament books about the doctrine of death and the after life. The word of God in Deuteronomy 32:39 “I kill, and I make alive” shows the hope of resurrection. Isaiah the prophet says “The dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.” (Isa. 26:19-20).

Daniel the prophet has written “… and at that time thy people shall be delivered, everyone that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever”. (Dan. 12:1-3). Job said “For I know that my redeemer liveth, and that he shall stand at the latter day, upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself and mine eyes shall behold, and not another.” (Job. 19:25-27)

The teaching of the resurrection of the dead is not only told orally. It has been proved in practice when many among the departed came forth out of the grave and appeared in public. The prophets Elijah and his disciple Elisha raised the dead. (1Kgs. 17:21; 2Kgs. 13:21). Jesus Christ the Lord, and his disciples raised the dead in their ministry during the proclamation of the gospel. (Mt. 9:25; Lk. 7:15; Jn. 11:14). Likewise, the Apostles also raised the dead during their Apostolic ministry.

On the day of the crucifixion of our Lord Jesus Christ the graves were opened and bodies of many saints came out. (Mt. 27:52). All these prove the truth of the resurrection. All those that sleep in the dust of the earth shall come to life at the last judgment. Our belief in our resurrection is based on the resurrection of Christ. “Knowing that He which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you.” (2 Cor. 4:14). The Church scholars Amoneos and Eusabios said “Christ is risen, in order to make it known to us that our body shall arise” (preface of the Gospel).

Resurrection is for all human beings. Both the righteous and un-righteous arise. The final resurrection awaits the last day at the second coming of our Lord and Savior Jesus Christ. Our Lord and Savior Jesus Christ shall come in His glory at the end of the world to judge the living and the dead. (Ps. 50:2; Mt. 25:31-32; Rev. 1:7).

At that time, He shall send forth His angels with a great sound of a trumpet. The dead shall arise. The earth will restore that which was entrusted to it. Then He shall set the righteous on his right hand, but the sinners on the left hand. All arise carrying their works which followed them from the earth; the righteous will be sanctified with the word of blessing, but the sinners will be rebuked with the word of accusation. The righteous shall shine as seven times as the sun, and inherit the kingdom following Christ, while the sinners shall go away into everlasting punishment prepared for the devil and his angels. (Mt. 13:42-49; 25:31-43; 2 Cor 5:10; Rev. 20:12). Thus the religious teaching of the Ethiopian Orthodox Tewahedo Church is based on the five pillars of mystery mentioned above.

MONASTIC LIFE (ገዳማዊ ኑሮ)

The birthplace of man. The Garden of Eden. The Land of Sheba. Ancient Christians traditions of worship and prayer.

 Ethiopians worshiped One God and accepted the Divinity of Christ centuries before those in Europe. Ethiopia is the home of thousands of churches, it is also a country which has numerous monasteries. The establishment of these monasteries started at the end of the 5th century with the arrival of the Nine Saints from Syria, Egypt and the Greco-Roman territory. These are the Fathers who at present are referred to in Ethiopia as the Nine Saints. Ethiopia once shared one Patriarch with Egyptian Copts, and therefore Ethiopians going to be ordained by the Coptic Patriarch would often stop at the desert monasteries on their way to Alexandria, and on their return home, built monasteries in the traditions of the Desert Fathers.

The oldest of these monasteries is Waldebba Monastery, which still today is the home of male and female monastics. Over the centuries the monks of Ethiopia have zealously guarded these ancient traditions, and even today the monastic communities are identical to those of the early desert fathers. You can find many men and women who remain unmarried all their lives in the hope of coming closer to God

* Like the first monasteries of Egypt, the monasteries of Ethiopia are built like ordinary villages, using the same materials as the poor people.

In Eritrea and Tigre it is rough, dry stone, and in the southern provinces mud and eucalyptus.

From one end of Ethiopia to the other the life of the monasteries is essentially the same, varying only in degrees of strictness.

Male only monasteries and women only monasteries are essentially the same, except that women cannot perform the Qidasse (Holy Prayers/Liturgy) and other priestly duties therefore Monk/Priests visit or may live nearby on the property to perform these duties.

They will eat and sleep separately from the female monastics.

+ + + I choose not to use the word "convent" because in the early days of the "Desert Fathers and Desert Mothers" the word monastery was used for the dwelling place of both men and women monastic's. I also do not use the word "Nun", I prefer the ancient ways, when there were just Monks ~ male and female monks.

(female ascetics in the East are called monks/monastics, Nun is a Western tradition)

Monasteries may vary greatly in size – a small dwelling accommodating only a hermit, or in the case of communities anything from a single building housing only one senior and two or three junior monks, to vast complexes and estates housing tens or hundreds.

The main purpose of a monastery is to be a place of prayer and prayer is simply communion with God.

~~Prayers

* The center of the monks’ life is prayer. Monks rise on most mornings at four O’clock and assemble in the church to chant the morning office (Sa’atat) which last two hours. On Sundays and Major Holy feast days the Sa'atat starts at midnight and then the Mass (Qiddase), finishes at dawn.

Unlike the large secular churches monks do not dance as the secular priests do. Some of the more ascetical monasteries do not even chant the office (Sa’atat) and the Mass (Qiddase), but prefer simply to say them.

At 6 PM the bell rings calling the monks to gather once again, for evening prayers about 2 hours. Apart from these common prayers a monk is expected to pray frequently in private. Each monk is free to choose their own method of private prayer, though certain ways are common. Some pray in the areas around the church building while others retire to their rooms or huts every one or two hours and say the Lord’s Prayer and the Canticle of St. Mary "Waddasse Mariam". Others repeat ” Eeyesus Kristos, please save me ” or ” Through Blessed Mariam, have mercy on me. etc. The Jesus Prayer is for Orthodox monks one of the most profound and mystical prayers and it is often repeated continually as a part of personal ascetic practice. Its practice is an integral part of the eremitic tradition of prayer. " Lord Jesus Christ, Son of God, have mercy on me, a sinner". Kyrie Eleison (My Lords have Mercy)

is said 41 times after prayer by the congregation but is said hundreds of times throughout the day by monks. Monks also spend long hours at night in silent contemplation. "Quiet Time".

~~Prayer Rope /Beads

Prayer ropes /beads are used to help concentrate the mind and keep count of prayers by monks.

When monks began going into the deserts of Egypt, it was their custom to pray the entire 150 Psalms every day, some of

the monks were unable to read, so they would either have to memorize the psalms or perform other prayers and prostrations

instead. Thus the tradition of saying 150 (or more) Jesus Prayers every day began. "Lord Jesus Christ, Son of God have

Mercy on me a sinner". (Ethiopian Monks still pray the entire 150 psalms daily in addition to their regular prayers.)

Monks would count their prayers by casting pebbles into a bowl, but this was cumbersome, and could not be

easily carried about when outside the cell.

The invention of the prayer rope is attributed to Saint Pachomius in the fourth century as an aid for illiterate monks to

accomplish a consistent number of prayers and prostrations in their cells. The use of the rope made it possible to pray

unceasingly, whether inside the cell or out, in accordance with Saint Paul's instruction to "Pray without ceasing In

everything give thanks: for this is the Will of God in Eeyesus Kristos concerning you." (I Thessalonians 5:17).

The western Rosary is said to have the same initial origin, however the Rosary did not come into existence until many years later.

When praying, the prayer rope is normally held in the left hand, leaving the right hand free to make the Sign of the Cross.

When not in use, the prayer rope is traditionally wrapped around the left wrist so that it continues to remind one to pray without

ceasing. If this is impractical, it may be placed in the (left) pocket, hung around the neck or suspended from the belt.

For humility: one should not be ostentatious or conspicuous in displaying the prayer rope for others to see.

The Father of Orthodox Monasticism, Saint Anthony the Great, originated the method of tying the prayer rope.

He started by tying a leather rope with a simple knot for every time he prayed Kyrie Eleison ("Lord have Mercy"), but the Devil would come and untie the knots to throw off his count.

He then devised a way-inspired by a vision he had of the Mother of God of tying the knots so that the knots themselves would constantly make the sign of the cross. This is why prayer ropes today are still tied using knots that each contain seven little crosses being tied over and over. The Devil could not untie it because the Devil is vanquished by the Sign of the Cross.

+ Today Prayer ropes may be found in knots of 33, 41, 50, 64, 100, 150, 200, even up to a 500 or more.

In Ethiopia the ropes are in 41 or 64 (knots or beads) instead of 33 and 50. Larger numbers are also used by monastics. 64 beads are in honour of the Virgin Mariam's age at her assumption, and 41 beads for the 41 lashes Christ received during His Passion.

  MORNING PRAYER

is designed to be prayed early for the coming of the True Light, the Lord Eeyesus Kristos.

It is mainly associated with the eternity of God, His incarnation, His resurrection from the dead.

It is intended to offer thanks to Him for having risen us from the sleep, beseeching Him to shine upon us,

enlighten our lives, and grant us the power of His resurrection.

It is important for all the faithful to pray each day, especially the morning prayers and evening prayers.

If one does not know how to pray, it's important to learn how to pray.

† INTRODUCTION TO EVERY HOUR

~ The prayers below are said at beginning of every prayer.

~ In addition Kyrie Eleison is said 41 times at the end of all prayers ~

I worship before the Cross of our Lord Eyesus Kristos, which was sanctified by His precious blood.

I cross my face and all over my body with the sign of the cross.

1. Besemai Ab. woWold. woMenfes Qidus, Ahadu Amlac, Amen

(In the name of the Father, and the Son, and the Holy Spirit, one God. Amen.)

2. Kyrie Eleison, Lord pity us, Lord spare us, Lord have Mercy upon us, and Bless us, Amen.

3. Sibhat le'Ab, woWold, woMenfes Qidus, yi'izeenee wezelfenee, wele'aleme alem, Amen.

(Glory be to the Father, the Son, the Holy Spirit, now and forever and world without end. Amen.)

4. Lord make us worthy to pray with all thanksgiving

5. We believe and offer our supplications unto Thy Holy Trinity. We denounce satan in the sight of the Holy Mother

Orthodox Apostolic Church; and in the presence of the Virgin Mariam whom is Zion for ever and ever. Amen.

6. NAKUTEKA EGZIO

O Lord, we give You thanks, and we adore and glorify You.

O Lord, we subject ourselves unto You, we put our trust in You,

We give thanks unto you, O Lord, and serve your Holy name,

We worship You, to whom all knees bow in worship and all tongues serve,

Thou are God of Gods, Lord of Lords, and Kings of Kings.

Thou are the creator of all who have bodies and souls.

We call upon you according to the teachings of your Holy Son, who said,

† THE LORD'S PRAYER

Our Father Who art in heaven; hallowed be Thy name.

Thy kingdom come. Thy will be done on earth as it is in heaven.

Give us this day our daily bread.

And forgive us our trespasses,

as we forgive those who trespass against us.

And lead us lest we fall into temptation,

deliver us and rescue us from evil,

For Thine is the kingdom, the power and the glory,

 forever and ever. Amen.(( AMHARIC (phonetic transcription)  Abba-tachin Hoy, Besem-mai Yemit-nor,

Simih Ye-kedes, Mengistih Timta,

Fi-qadih Besem-mai, Inde-Honech

Indihun Bim-i-der Ti-Hun,

Ye'il-let In-jera-chi-nin, Sitene Za-rey

Bedela-Chin-nim Yi-qir Bel-len,

Eng-nam Yebedel-lu-nin Yi-qir Ende-minil,

Abetu - Wode Fe-te-nam At-tag-baan,

Ke-kif-fu Adin-nin Enjee

Mengist Yan-te Nat-tin-na

 Hail - im Mis-ganam Lezel’ alem-mu Amen ))

~ (Hail Mariam)

O Holy Virgin Mariam in the peace of the angel Gabriel

Peace be unto Thee.

Thou are Virgin in spirit as well as in body.

Oh Thou mother of perfect God;

peace be unto thee.

Blessed are thou among women,

and Blessed is the Fruit of Thy Womb.

Rejoice oh Thou who art full of Grace

the Lord is with Thee

Ask and Pray for us to Thy Beloved Son

Eeyesus Kristos the Lord and Saviour

that He may have Mercy upon our souls

and forgive us our sins. Amen.(( AMHARIC (phonetic transcription)

Ime-bea-ta-chin Qi-dist Dingil Maryam Hoy,

bem-mel-aku be-qidus Gabri-el Selamta,

Selam in-ilish-alem,

Bay-ha-sab-e-shim dingl nesh,

Bay-se-ga-shim dingl nesh,

Yea-che-na-fee ye-ig-zi-abhear inat Hoy,

Selamta Le-an-chee yi-ge-bashal,

ke-se-toch hulu tele-ytesh,

anchi yete-ba-re-kish nesh, yma-he-tay-nish fray

yete-bareke new, segan ye-tem-el-ash Hoy,

des yebilish, ig-zi-abhear keachi gar new-ina

ket-tay-we-da-dew Li-ji-shi,

kegetachin, ke-mediha-nee-ta-chin,

ke-Eeyesus Kristos Zend,

Y-kirtan lemig-ni-lin, Hat-tee-a-ta-chin,

yasteseriy-lin zend, lezel' alem-mu. Amen

To Him let us give glory, giving thanks to God the Most High, and let us give thanks to His mother and His Honorable Cross.

Peace be unto you, while honoring you our mother Mariam, we beseech you. We trust you to save us from evil beasts.

For the sake of Hannah, thy mother and father Iyakem. O Virgin Mariam, today bless our congregation.

† TSELOTE EGZITENA MARIAM ~ (Prayer of Virgin Mariam) ~ Saint Luke Chapter 1 verses 46 ~ 55

And the Virgin Mariam said, my soul does magnify the Lord.

My spirit has rejoiced in God my Savior. For he has regarded the low estate of his handmaiden; for behold from

henceforth all generations shall call me blessed. For he that is mighty has done to me great things;

and Holy is His name. And mercy is on them that fear Him from generation to generation.

He has showed strength with His arm; He has scattered the proud in the imagination of their hearts. He has put down

the mighty from their seats, and exalted them of low degree.

He has filled the hungry with good things; and the rich he hath sent away empty. He has helped his servant Israel,

in remembrance of His mercy. As he spoke to our fathers, to Abraham, and to his seed forever and ever. Amen

† THE PRAYER OF THANKSGIVING

Let us give thanks to the beneficent and merciful God, the Father of our Lord, God and Savior, Eyesus Christos, for He has covered us,

helped us, guarded us, accepted us unto Him, spared us, supported us, and brought us to this hour.

Let us also ask Him, the Lord our God, the Almighty, to guard us in all peace this holy day and all the days of our life.

O Master, Lord, God the Almighty, the Father of our Lord, God and Savior, Eyesus Kristos, we thank You for every condition,

concerning every condition, and in every condition, for You have covered us, helped us, guarded us, accepted us unto You, spared us,

supported us, and brought us to this hour.

Therefore, we ask and entreat Your goodness, O Lover of mankind, to grant us to complete this holy day, and all the days of our life,

in all peace with Your fear. All envy, all temptation, all the work of Satan, the counsel of wicked men, and the rising up of enemies,

hidden and manifest, take them away from us, and from all Your people, and from this holy place that is Yours.

But those things which are good and profitable do provide for us; for it is You Who have given us the authority to tread on serpents

and scorpions, and upon all the power of the enemy.

And lead us not into temptation, but deliver us from evil, by the grace, compassion and love of mankind, of Your Only-Begotten Son, our

Lord, God and Savior, Eyesus Kristos, through Whom the glory, the honor, the dominion, and the adoration are due unto You, with Him,

and the Holy Spirit, the Life-Giver, Who is of one essence with You, now and at all times, and world without end. Amen.

† PSALM 50 ~ (Psalm 51 in the King James version English Bible)

1. Have mercy upon me, O God, According to Your loving kindness;

According to the multitude of Thy tender mercies blot out my transgressions.

2. Wash me thoroughly from my iniquity, and cleanse me from my sin.

3. For I acknowledge my transgressions; and my sin is ever before me.

4. Against Thee and Thee only I have sinned, and done this evil in Thy sight:

That Thou might be justified when Thou speakest, and be blameless when Thou judge

5. Behold, I was brought forth in iniquity, And in sin did my mother conceive me.

6. Behold, Thou desire truth in the inward parts: And in the hidden part Thou shall make me to know wisdom.

7. Purge me with hyssop, and I shall be clean; Wash me and I shall be whiter than snow.

8. Make me to hear joy and gladness; That the bones which Thou has broken may rejoice.

9. Hide Thy face from my sins, and blot out all my iniquities.

10. Create in me a clean heart, O God, and renew a right spirit within me.

11. Do not cast me away from Thy presence; and take not Thy Holy Spirit from me.

12. Restore unto me the joy of Thy salvation: and uphold me with Thy generous Spirit.

13. Then I will teach transgressors Thy ways; and Sinners shall be converted unto Thee.

14. Deliver me from bloodguiltiness, O God, Thou God of my salvation: and my tongue shall sing aloud of Thy righteousness.

15. O Lord, open my lips; and my mouth shall declare Thy praise.

16. For Thou desire not sacrifice, else I would give it: Thou do not delight in burnt offerings.

17. The sacrifices of God are a broken spirit: a broken and humbled heart O God Thou will not despise.

18. Do good in Thy good pleasure unto Zion; Thou build the walls of Jerusalem.

19. Then shall Thou be pleased with the sacrifices of righteousness,

with burnt offering and whole burnt offerings: then they shall offer bulls upon Thy altar.

† THE CREED (Prayer of Faith Confession) (The Creed/Prayer of Faith)

† THE LORD'S PRAYER including Holy Virgin Mariam (Emabeatachin Qidus dingl Mariam Hoy)

† In the name of Mary, Your mother Lord have mercy on us (41 times)

† KYRIE ELEISON (My Lord have Mercy) is said 41 times in honour of the 36 lashes that Christ received during His Passion, plus the

nails in each hand (2), plus feet (2) and the spear in His side (41). We concentrate our mind on the suffering He withstood for us.

~ In addition to these, Monastics say many more prayers and Psalms daily. ~

                                   Throughout the day the prayers below are also repeated.

~ Alador አላዶር (the piercing on the right hand),

~ Danat ዳናት (the piercing on the left hand),

~ Adera አዴራ (the piercing on right foot),

~ Rodas ሮዳስ (the piercing on the left foot)

~ Sador ሳዶር (the piercing on the ribs by the lancet) ~ 41 times

~ Oh God ኦ አምላክ ~ 41 times

~ Eyesus Kristos (Jesus Christ) please save me ኦ ክርስቶስ ~ 41 times

~ Save us and deliver us by your mercy አድኅነነ እም መአትከ ወሰውረነ በምኅረትከ በእንተ ማርያም ወላዲትከ ~ 41 times

~ Hear us! Our God and Savior ስምአነ አምላክነ ወመድኃኒነ ~ 41 times

~ Eloi la'ma Sa-bach'tha-ni ? OR My God why has Thou forsaken me? ~ 41 times

(“Eloi” is the name Christ called His Father in Mt. 27:46)

~ Yae! Yae! Yae! ( “woe to me”) My God see me! ~ 41 times

~ OH God according to Your Mercy and not according to my sin ~ 41 times

~ Lord remember us in Your Kingdom ~ 41 times

~ Ig-zee-'o tesahalene ( "Lord have mercy upon us" ) ~ 41 times

~ Abba-ta-chin Hoy (Oh Our Father) ~ 41 times

~ Kyrie Eleison ( My Lord have Mercy) ~ 41 times

† If you would like to add these prayers to your daily life, my advise is to begin slowly, and repeat a few until you can say them as easily as breathing. Don't be too concerned with being perfect, the idea is to simply concentrate the mind and communicate with God.

~ I find it easier to always keep the Prayer Bead wrapped around my left wrist, with the excess crossed over the thumb with the Cross resting in my palm; so it's easy to slip on and off to pray silently at anytime and anywhere. I often even sleep with them on.

The ones I use has round beads divided at every tenth bead by a "Flat Metal Cross", or by a "Flat Red Bead" (Red signifies Christ's Blood that was spilled to save us). This makes it easy to count with the Prayer Beads without looking or while inside the pocket discreetly, or to find the point to interject "Lord Save Me" at certain intervals.

~ ~ ~ I usually say "Lord save me" at each "Flat Bead" , and also at the Cross at the end; or if I am in private I also Prostrate and

say "Lord Eeyesus Kristos, Son of God have Mercy on me a sinner".

~~~ It's also a good practice to prostrate at the beginning of and end of each set of 41 or 64; Still keep in mind that the most

important thing is to simply speak to God by praying.

† THE GRACE OF GOD BE WITH YOU ALL †

 MONASTIC LIFE ~part 2

In Orthodoxy a monk's primary task is the life of prayer, and it is through this that he serves others. It is not so much what a monk does that matters, as what he is. The monks by their withdrawal from society into the desert fulfilled a prophetic and eschatological ministry in the life of the Church. They reminded Christians that the kingdom of God is not of this world.

From its very beginnings the monastic life was seen, in both east and west, as a vocation for women as well as men, and throughout the ancient world there were numerous communities of nuns.

Monasticism is an inner and hidden life. It is absolute and the most radical expression of Christianity as a ‘narrow way’ leading to the Kingdom of heaven. Monastic detachment and concentration into oneself, however, does not imply egoism or the absence of love for one’s neighbour. Being outside of worldly vanity, a monk does not forget his fellow humans, but in the silence of his cell prays for them.

~~~ Daily Life

* Apart from the obligations of prayer and work, a monk is free to use their time as they thinks fit. Monks spend

many of their leisure hours chatting with each other. Each monk has their own room, in which he or she may have a few luxuries such as a metal bed, a small bedside table and lamp, a locker or cupboard/shelf, a drinking gourd, a bowl for food and a prayer book.

The pupils, on the other hand, have no privacy, three or four sharing one room, and are allowed no extra possessions.

(At some stricter monasteries all monks sleep on skins on the ground and owns only a drinking gourd and a plate)

There is a common kitchen where the food is cooked over an open fire, a granary and an assembly hall. Dominating the whole is the church, and this alone is built in expensive materials, such as cut stone and mortar or, in modern times, brick and concrete. Next to it is the sacristy where the vestments and sacred objects are kept. Behind the Church is the Bethlehem where the bread and wine for the Holy Eucharist (Lords Supper) is prepared.

~~~ Eating

 * In contrast to the Western monastery where the monks always eat in common, in Ethiopia they can eat separately.

After mid-afternoon prayers in the assembly hall the daily food is brought from the kitchens and distributed.

The monks can take it to their rooms and eat it as and when they please.

The food is generally "monks bread", or enjera and Shero or boiled beans, with a cup of tea (chai) or, for sick monks, a cup of milk.

In stricter monasteries the bread and beans are served on alternate days. A few monasteries, such as Assabot and Zuquala, allow the monks to grow their own vegetables near their huts which they can cook themselves to supplement the diet.

Monks keep all the normal fasts of the Church, and add many private fasts of their own. On major festivals at some monasteries the monks have stewed meat, while others always observe a vegetarian diet and some even only eat uncooked vegetables and on these occasions they eat together in the assembly hall. The pupils and visitors receive the same food as the monks.

~~~ Livelihood

* The monasteries all own sufficient land for the monks, needs. Although manual work is not considered essential in the monk’s life, as it is in the contemplative communities of Europe, the stricter monasteries such as Debre Libanos of Ham and Waldebba regard it as important that the members plough the land themselves. At harvest time all able-bodied monks and pupils are working in the fields, and only the old and lame remain behind. However in most monasteries a proportion of the land is rented to peasant farmers in return for a share of the crop.

Almost all monasteries trade with the local people, and every week on market-day a group of monks go to the nearest town carrying produce from the monastery lands. In exchange they buy soap and candles and any other supplies they may need such as building materials etc. Some monasteries purposely grow fruit and vegetables which they never eat themselves to sell at the market.

Surplus food is also used to feed the poor in the area.

~~~ Clothing

The style of gown worn by the monastics are the same, with very slight difference in

the style worn by female monastics, but for the most part they are the same.

The hats worm however are different.The design on the top of the hat worn signifies

whether a man is a simply a monk or a monk priest. It also signifies the rank or hierarchy of a monk.

(In a church outside a monastery a married priest wears a very different hat)

A monastery may have their own specific color that is their "uniform" which identifies a

monk as belonging to that particular monastery and is worn for official occasions as well

as anytime. That being said, all colors can be worn by all monastics.

White is always worn on Easter Sunday, and if taking communion and black is always

worn on Holy Friday and is the "uniform" color of monks in Jerusalem.

A High Rank Monk Priest or Abuna wears a special netela over their head or shoulders it has a dark red stripe.

People, man or woman, who leave home when they are old, to live as monks and to labor in monasteries, baking bread or

caring for the household needs of the priests, wear a simple, full-cut kemis of the coarsest material, without ornamentation.

A croched hat or head-cloth is wrapped about their cropped heads, but thay do not get the Ciof (hat) of someone who have

lived their life as a monk/nun in the monatery.

The older Emahoys / nuns and the hermits carry their prayer sticks all the times for support.

Though it may not be visible, a cross is always worn around their neck.

The Ethiopian Orthodox Church has a multitude of functionaries and the priest, deacon or nun is a familiar sight,

especially in the city, where there are large churches and religious centers, Priests and deacons dress simply,

in a long cotton gown that is a variation on the kemis, a cloche-style hat, draped with cloth, called a kob.

A higher rank such as an Abuna (Bishop) wears a cloak of heavy material with a stiff stand-up collar, called a kaba.

A fly-whisk, hand-cross, or prayer stick (used for support during the long church services) may be carried.

~~~ Hierarchy of the Monastery

* + Abba Mamhir ~ Teacher or Head Monk

Each monastery is entirely independent in administration, both of other monasteries and of the local bishop. The head of the monastery in all temporal matters is the Abba Mamhir. He does not directly order the monks as the abbot in the West does, but he appoints three senior officers to govern each area of the community’s life.

The main job of the Abbe Minet is not in the monastery at all, but is as ambassador to the outside world.

(Female monastics live identical ascetic lives to their male counterparts and are therefore also called monks, and their community is likewise called a monastery; The Emahoy/ Head Mother has absolute rule within her monastery).

The Mamhir is elected by the monks of his monastery for life or until he desires to leave the post. On the whole he is an untypical monk since he is chosen for his worldly wisdom, and many are quite young, some apparently in their early thirties. There is no special ceremony for the installation of a new Abbe Minet, but prayers for his guidance are added to the morning Sa'atat, and at midday there is a feast in his honour. Occasionally an Abbe Minet is promoted to the episcopate.

+ The Afa Memhir, (person who transmit order) is the Mamhir’s deputy and he has charge of the monastery when the Abbe Minet is away. The Afe Memhir keeps the general discipline of the community, and he has the authority to judge and to punish.

+ The Magabi, governs the whole livelihood of the community and assigns each person to his task. He decides when the seed should be sown and the grain harvested, and he ensures that the food is distributed fairly each afternoon. He does not have his own hut, but generally sleeps in the granary to guard against thieves.

+ The Gabaz, maintains the church and sacristy. The Gabaz has under his direct charge an

+ Ackabeit who guards the sacristy, sleeping there at night, and

+ A Bell-Ringer who calls the monks to prayers.

In large monasteries, such as Debre Bizen and Debre Libanos of Shoa, the Abbe Minet also appoints two or three older monks as advisers. They have no authority of their own, but they often accompany the Abbe Minet to meetings in town.

Most monasteries, however, are small and intimate to make such advisers unnecessary.

+ Qomas ~ The Spiritual Father

The spiritual head of the monastery is the Qomas. He is appointed by the bishop as his representative, and is often an older monk known for his exceptional sanctity. He does not guide the individual monk’s inner life, as the Spiritual Director in the West does,

but he gives advice when it is asked for, arbitrating in any conflicts in the community.

As one monk described it: ” While the Afe Memhir punishes by the rod, the Qomas punishes by prayer.” Large monasteries

may have more than one Qomas, and new bishops are appointed from the Qomases.

Hermits

* Though it has long since disappeared in the West, the hermitical life is still widespread in Ethiopia.

The cenobitical monks and the ordinary people regard the hermitage as Man’s highest abode on earth,

and often monks seem fearful at the possibility of God calling them to it. In almost every monastery

there are a number of monks – perhaps one tenth of the total-who confine themselves to their cells.

They are described as ” the monks who never see the sun.” They have no responsibilities within the

community and do not attend the daily common prayers. Food is brought to their huts each day by a

single monk permanently designated to the task, and the hermit only emerges for the Mass in church

on Sundays and feast days.

Usually their cells are within the monastery compound, though sometimes they are a short distance

away:at Debre Damo, for instance, hermits can be seen in apparently inaccessible caves in the sheer

cliff beneath the monastery. Other monks or lay people can visit them (if they can reach their cell), and

many of the rulers of Ethiopia, including the Emperor himself, frequently seeked the advice of these

hermits on both spiritual and temporal matters.

There are countless holy men (Ba’atawi) living in remote forests and caves throughout Ethiopia.

They are vegetarians and live only on the wild fruits and herbs which Nature provides. A few of these holy men are ordained monks who have left their communities, but mostly they are lay people. As another monk puts it, ” God has called them to holiness from nothing, as Christ called Peter and Paul.”