MESKEL IN ETHIOPIA

In The Name of The Father, The Son; & The Holy Spirit One God Amen!!

The word Meskel has two meanings. One literal meaning is the Holy Cross. The other meaning is the Feast of the Holy Cross; an event which is annually celebrated in Ethiopia in commemoration of the finding of the Holy Cross. The Holy Cross is very significant in the Ethiopian Orthodox Tewahdo Church (EOTC). The founding father of EOTC hymn, St. Yared, says in his composition hymn book ‘MERAF’ that the Holy Cross is above everything else in the Church. He says ‘It saves us from our enemy; the devil. It is true that the Holy Cross has saved the entire world.’

THE MOST VERSATILE ETHIOPIAN SCHOLAR & SAINT- St. YARED=+=

IN THE NAME OF THE FATHER, THE SON, AND OF THE HOLY SPIRIT ONE GOD AMEN!

Selam=+= (To mean Peace be to you in Ethiopic!)

Here is the second part of what I have promised you in the last time.

St. Yared; the great Ethiopian scholar, was born in Axum (One of the Ancient Cities in the world in Northern Part of Ethiopia and where the Arc of the Covenant lies) in 505 AD (This is Ethiopic calendar. I will present in the future). His father was called Isaac and his mother Christina.

His father died when he was 7. His mother then gave to the then Scholar and his uncle; Gedewon, in the courtyard of Axum Zion church to adopt her son and to take over the responsibility regarding his education. But; St. Yared was not intelligent enough in the beginning to compete with the other children, and His uncle was so impatient with him and he gave him several lashes for his inability not to compete with his peers.

Realizing that he was not going to be successful with his education, Yared left school and went to Medebay, a town where his another uncle resided. On his way to Medebay, not far from Aksum, he was forced to seek shelter under a tree from a heavy rain, in a place called Maikrah. While he was standing by leaning to the tree, he was immersed in thoughts about his poor performance in his education and his inability to compete with his peers. Suddenly, he noticed an ant, which tried to climb the tree with a load of a seed. The ant carrying a piece of food item made six attempts to climb the tree without success. However, at the seventh trial, the ant was able to successfully climb the tree and unloaded the food item at its destination. Yared watched the whole incident very closely and attentively; he was touched by the determined acts of the ant. He then thought about the accomplishment of this little creature and then pondered why he lacked patience to succeed in his own schooling.

He got a valuable lesson from the ant. In fact, he cried hard and then underwent self-criticism. The ant became his source of inspiration and he decided to return back to school. He realized the advice he received from his uncle was a useful advice to guide him in life. He begged Aba Gedeon to forgive him for his past carelessness. He also asked him to give him one more chance. He wants all the lessons and he is ready to learn.

His teacher, Aba Gedewon then began to teach him the Book of David. Yared not only was taking the lessons, but every day he would stop at Aksum Zion church to pray and to beg his God to show him the light. His prayer was answered and he turned out to be a good student. Within a short period of time, he showed a remarkable progress and his friends noticed the change in him. They were impressed and started to admire him. He completed the Old and New Testaments lessons at a much faster pace. He also finished the rest of lessons ahead of schedule and graduated to become a Deacon. He was fluent in Hebrew and Greek, apart from Ge’ez. After that he become a Deacon & served at Axum Zion Church where he late on become a married priest who succeeded to the position of his uncle. He was the first Ethiopian Scholar to compose a hymn. But his hymn was not a result of learning only; but a matter of inspiration. As a matter of inspiration, he was made to enjoy the company of, and listening to the singing of angels (which revealed themselves in the form of three birds!) and then he was taken up in spirit to the heavenly Jerusalem where he could learn the song of the Twenty Four Priests to heaven. When he returned to himself, he went into the church of Axum at the 3rd hour of the day & he began to cry out with a loud voice saying “hale luya laab, hale luya lewold, hale luya wolemenfes qidus qidameha letsion semaye sarere wedagem arayo lemusse zekeme yegeber gibra ledebtera which is to mean Hallelujah to the Father, Hallelujah to the Son, Hallelujah to the Holy Spirit.’’ This was later labeled Mahlete Aryam (The Highest).

His hymn has three modes: Geez, Araray, and Ezil. These three modes are well characterized in a way, which can be used on fast days, ordinary days, and on great festivals.

His literature has unique mystery in his hymnary (In Ethiopic Digwa). He arranged hymns for each season of the year; for summer, winter, spring, and Autumn, and for festivals and Sabbaths, and for the days of St. Mary, Angels, the Prophets, the Martyrs, the Apostles and the Righteous.

St. Yared preached the Gospel throughout Ethiopia. He also composed a song to the Ethiopian Anaphora. There are five hymn books composed by St. Yared. They are: Digwa, Tsome Digwa, Mieraf, Zimare,Mewasiet, and The Chant of the Liturgy.He used to elaborate his hymn in musical notation which in many ways is connected with its religious meaning (symbol). It consists of Biblical signs and letters as well as musical dots placed above the relevant syllables. They indicate the raising or lowering of the voice as well as other modes of pronunciation.

These Signs (Milikt in Ethiopic) serve to instruct the singer in how to instruct the single note and how to interpret the melody (Note that Mozart was not yet born).

The signs are 8. (It is difficult for me to put them here in sign as am not good in drawing! But; you can easily Google it.)

In general the works of Yared would consolidate almost the Theological, Ethical, Musical and Philospphical world of human thought (Qine- to mean Poet in Ethiopic).

St. Yared is the most venerated Holy Father canonized by the church and a great Theologian who could help the Christian Faith to be deeply rooted in the country. The bad news is his writings are not yet translated to other international languages.

The feast of St. Yared is tomorrow, Ginbot 11 E.C. (which is 19th of May in. G.C.).

May the blessings and Intercession of St. Yared be with us and all Christians. Amen!!

(To be continued in other Ethiopic articles)

HOW IS IT THAT JESUS CHRIST MAKETH INTERCESSION FOR US? =+=

 IN THE NAME OF THE FATHER, THE SON, AND OF THE HOLY SPIRIT ONE GOD AMEN!

 

A lot of Reformers here in Ethiopia and other Sister Churches used to misinterpret this verse of the Apostle Paul in Hebrews 7:25 & Rome 8:34. But what does it mean in its Orthodox meaning? What does the Ancient Fathers say about it? Let’s hear its interpretation from one of our Oriental Orthodox Holy Fathers, St. John Chrysostom, the Arch Bishop of Constantinople and liveth from 347-407 AD.   

For as there were many a, because they were mortal, so [here is] The One, because He is immortal. “By so much was Jesus made a surety of a better covenant,” inasmuch as He sware to Him that He should always be [Priest]; which He would not have done, if He were not living. “Wherefore He is able also to save them to the uttermost, that come unto God by Him, seeing He ever liveth to make intercession for them.” Thou seest that he says this in respect of that which is according to the flesh. For when He [appears] as Priest, then He also intercedes. Wherefore also when Paul says, “who also maketh intercession for us” ( Rom. viii. 34 ), he hints the same thing; the High Priest maketh intercession. We have clearly seen this when Our Lord was saying ‘’Father, forgive them; for they know not what they do’’ (Luk.23:34).

 The question is that for He “that raiseth the dead as He will, and quickeneth them,” ( John v. 21 ), and that “even as the Father” [doth], how [is it that] when there is need to save, He “maketh intercession”? ( John v. 22.) He that hath “all judgment,” how [is it that] He “maketh intercession”? He that “sendeth His angels” ( Matt. xiii. 41, 42 ), that they may “cast” some into “the furnace,” and save others, how [is it that] He “maketh intercession”? Wherefore (the Apostle says) “He is able also to save.” For this cause then He saves, because He dies not. Inasmuch as “He ever liveth,” He hath (he means) no successor: And if He have no successor, He is able to aid all men. For there [under the Law] indeed, the High Priest although he were worthy of admiration during the time in which he was [High Priest] (as Samuel for instance, and any other such), but, after this, no longer; for they were dead. But here it is not so, but “He” saves “to the uttermost.” What is “to the uttermost”? He hints at some mystery which is the Holy Eucharist. Not on the day of the Good Friday only (the Apostle says) but there also He saves them that “come unto God by Him” through confession and this Holy Communion. If you asketh How does He save? I say unto you “In that He ever liveth” (the Apostle says) “to make intercession for them.” Thou seest the humiliation? Thou seest the manhood? For he says not, that He obtained this, by making intercession once for all, but continually, and when so ever it may be needful to intercede for them.

“To the uttermost.” What is it? Not for a time only, but there also in the future life. ‘DOES HE TEHEN ALWAYS NEED TO PRAY? Yet how can [this] be reasonable? Even righteous men have oftentimes accomplished all by one entreaty, and is He always praying? NO! If He need to pray always why then is He throned with [the Father]?’ Thou seest that it is a  condescension. The meaning is: Be not afraid, nor say, Yea, He loves us indeed, and He has confidence towards the Father, but He cannot live always. For He doth live always. “For such an High Priest also became us, who is holy, harmless, undefiled, separate from the sinners.” Thou seest that the whole is said with reference to the manhood. (But when I say ‘the manhood,’ I mean [the manhood] having Godhead; not dividing [one from the other], but leaving [you] to suppose what is suitable.) Didst thou mark the difference of the High Priest? He has summed up what was said before, “in all points tempted like as we are yet without sin.” (Heb. iv. 15.) “For” (the Apostle says) “such an High Priest also became us, who is holy, harmless.”

“Harmless”: what is it? Without wickedness: that which another Prophet says: “guile was not found in His mouth” ( Isa. liii. 9 ), that is, [He is] not crafty. Could anyone say this concerning God? And is one not ashamed to say that God is not crafty, nor deceitful? Concerning Him, however, in respect of the Flesh, it might be reasonable [to say it]. “Holy, undefiled.” This too would anyone say concerning God? For has He a nature capable of defilement? “Separate from sinners.” Does then this alone show the difference, or does the sacrifice itself also? How? “He needeth not” (he says) “daily, as the High Priest,  to offer up sacrifices for his sins, for this He did once for all, when He offered up Himself” ( Heb.7: 27) .“This,” what? Here what follows sounds a prelude concerning the exceeding greatness of the spiritual sacrifice and the interval [between them]. He has mentioned the point of the priest; he has mentioned that of the faith; he has mentioned that of the Covenant; not entirely indeed, still he has mentioned it. In this place what follows is a prelude concerning the sacrifice itself through the Holy Eucharist. 

 Do not then, having heard that He is a priest, suppose that He is always executing the priest’s office. For He executed it once, and thenceforward “sat down.” ( Heb. x. 12.) Lest thou suppose that He is standing on high, and is a minister, he shows that the matter is [part] of a dispensation [or economy]. For as He became a servant, so also [He became] a Priest and a Minister. But as after becoming a servant, He did not continue a servant, so also, having become a Minister, He did not continue a Minister. For it belongs not to a minister to sit, but to stand.

Glory be to God Amen!

( Source:-

1.St. John Chrysostom: Homily on the Epistle of Hebrews, Homily 13:6-9, English Version).

2.ድርሳን ዘቅዱስ ዮሐንስ አፈወርቅ ድርሳን 13፡123-191(Dirsan zekidus Yohans Afewerk)- which is the Ethiopic Version of the above reference.)

A BRIEF ABOUT ETHIOPIA AND EOTC (Ethiopian Orthodox Tewahdo Church) =+=

IN THE NAME OF THE FATHER, THE SON, AND OF THE HOLY SPIRIT ONE GOD AMEN!

Ethiopia is one of the oldest countries in the world to have survived as a sovereign state for thousand years. It is clearly written in the Holy Bible and world literatures.  Among the Black Nation history, Ethiopians were the only people to have never succumbed to slavery or colonial rule. Several colonial powers tried it 27 times to conquer, but failed each time.

The question is what makes Ethiopia to be special among other African countries? It is said in Holy Scripture that: - ‘’A nation tall and smooth-skinned a people feared and far, a nation mighty and conquering’’ /Isa.18:2/.  Ethiopia is one of the first countries to accept Christ and Christianity, as St. John Chrysostom has explained it in his Homily on the Acts of the Apostles.  According to history of Christianity, the only person who asked, ‘’ what is to prevent me from being baptized?’’ is an Ethiopian.  The Apostle Philip said, ‘’If you heartily believe it is permitted.’’ The Ethiopian replied ‘’I believe that Jesus Christ is the Son of God’’/Act.8:37-38/.

So Christianity was introduced to Ethiopia in 34 AD; which means 9 months after the Ascension of our Lord, Jesus Christ, by the Ethiopian Eunuch. By this time St. Peter and St. Mark had not yet made their Apostolic Journeys to Rome and Alexandria.   

Above all, Ethiopia is best known for being a country that worships the True God for thousand years. The word of God has affirmed this saying ‘’Ethiopia shall stretch forth her hands to God’’ /Ps.68:31/. Again ‘’Can the Ethiopian change his skin or the leopard his spots?’’ /Jer.13:23/. Before the year of 750 B.C it was said ‘’Are you not as children of Ethiopian unto me, O children of Israel?’’ /Amos.9:7/.

There for it was not only because of her natural heritages but also because of her spiritual heritages that the foreign powers were jealous of Ethiopia.  They tried to challenge her freedom, her Orthodox Tewahdo religion, and her national unity. But as Ethiopia is devoted to God, and that God Loves Ethiopia, it remained a revered and respected country.

Emperor Haile Selassie I said ‘’Ethiopia is a mystery in the hands of God.’’ That is why Ethiopia is termed as ‘’The Land of God’’ and the Ethiopians ‘’The People of God.’’

(To be continued on other Ethiopic Articles)!

Glory be to God Amen.

Glory to God for All Things ( St. John Chrysostom)

« Angels Sing Bowing in Bethlehem »

BEHOLD a new and wondrous mystery. My ears resound to the Shepherd’s song, piping no soft melody, but chanting full forth a heavenly hymn. The Angels sing. The Archangels blend their voice in harmony. The Cherubim hymn their joyful praise. The Seraphim exalt His glory. All join to praise this holy feast, beholding the Godhead here on earth, and man in heaven. He Who is above, now for our redemption dwells here below; and he that was lowly is by divine mercy raised.

Bethlehem this day resembles heaven; hearing from the stars the singing of angelic voices; and in place of the sun, enfolds within itself on every side, the Sun of justice. And ask not how: for where God wills, the order of nature yields. For He willed; He had the power; He descended; He redeemed; all things yielded in obedience to God. This day He Who is, is Born; and He Who is, becomes what He was not. For when He was God, He became man; yet not departing from the Godhead that is His. Nor yet by any loss of divinity became He man, nor through increase became He God from man; but being the Word He became flesh, His nature, because of impassability, remaining unchanged.

And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him Angels, nor Archangels, nor Thrones, nor Dominations, nor Powers, nor Principalities, but, treading a new and solitary path, He has come forth from a spotless womb.

Since this heavenly birth cannot be described, neither does His coming amongst us in these days permit of too curious scrutiny. Though I know that a Virgin this day gave birth, and I believe that God was begotten before all time, yet the manner of this generation I have learned to venerate in silence and I accept that this is not to be probed too curiously with wordy speech. 

For with God we look not for the order of nature, but rest our faith in the power of Him who works.

What shall I say to you; what shall I tell you? I behold a Mother who has brought forth; I see a Child come to this light by birth. The manner of His conception I cannot comprehend. 

Nature here rested, while the Will of God labored. O ineffable grace! The Only Begotten, Who is before all ages, Who cannot be touched or be perceived, Who is simple, without body, has now put on my body, that is visible and liable to corruption. For what reason? That coming amongst us he may teach us, and teaching, lead us by the hand to the things that men cannot see. For since men believe that the eyes are more trustworthy than the ears, they doubt of that which they do not see, and so He has deigned to show Himself in bodily presence, that He may remove all doubt.

Christ, finding the holy body and soul of the Virgin, builds for Himself a living temple, and as He had willed, formed there a man from the Virgin; and, putting Him on, this day came forth; unashamed of the lowliness of our nature. 

For it was to Him no lowering to put on what He Himself had made. Let that handiwork be forever glorified, which became the cloak of its own Creator. For as in the first creation of flesh, man could not be made before the clay had come into His hand, so neither could this corruptible body be glorified, until it had first become the garment of its Maker. 

What shall I say! And how shall I describe this Birth to you? For this wonder fills me with astonishment. The Ancient of days has become an infant. He Who sits upon the sublime and heavenly Throne, now lies in a manger. And He Who cannot be touched, Who is simple, without complexity, and incorporeal, now lies subject to the hands of men. He Who has broken the bonds of sinners, is now bound by an infants bands. But He has decreed that ignominy shall become honor, infamy be clothed with glory, and total humiliation the measure of His Goodness. 

For this He assumed my body, that I may become capable of His Word; taking my flesh, He gives me His spirit; and so He bestowing and I receiving, He prepares for me the treasure of Life. He takes my flesh, to sanctify me; He gives me His Spirit, that He may save me. 

Come, then, let us observe the Feast. Truly wondrous is the whole chronicle of the Nativity. For this day the ancient slavery is ended, the devil confounded, the demons take to flight, the power of death is broken, paradise is unlocked, the curse is taken away, sin is removed from us, error driven out, truth has been brought back, the speech of kindliness diffused, and spreads on every side, a heavenly way of life has been ¡in planted on the earth, angels communicate with men without fear, and men now hold speech with angels. 

Why is this? Because God is now on earth, and man in heaven; on every side all things commingle. He became Flesh. He did not become God. He was God. Wherefore He became flesh, so that He Whom heaven did not contain, a manger would this day receive. He was placed in a manger, so that He, by whom all things arc nourished, may receive an infant¢s food from His Virgin Mother. So, the Father of all ages, as an infant at the breast, nestles in the virginal arms, that the Magi may more easily see Him. Since this day the Magi too have come, and made a beginning of withstanding tyranny; and the heavens give glory, as the Lord is revealed by a star.

To Him, then, Who out of confusion has wrought a clear path, to Christ, to the Father, and to the Holy Ghost, we offer all praise, now and for ever. Amen.