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In Ethiopian Christianity Philip Esler presents a rich and comprehensive history of Christianity's flourishing. But Esler is ever careful to situate this growth in the context of Ethiopia's politics and culture. In so doing, he highlights the remarkable uniqueness of Christianity in Ethiopia.Ethiopian Christianity begins with ancient accounts of Christianity's introduction to Ethiopia by St. Frumentius and King Ezana in the early 300s CE. Esler traces how the church and the monarchy closely coexisted, a reality that persisted until the death of Haile Selassie in 1974. This relationship allowed the emperor to consider himself the protector of Orthodox Christianity. The emperor's position, combined with Ethiopia's geographical isolation, fostered a distinct form of Christianity--one that features the inextricable intertwining of the ordinary with the sacred and rejects the two-nature Christology established at the Council of Chalcedon. In addition to his historical narrative, Esler also explores the cultural traditions of Ethiopian Orthodoxy by detailing its intellectual and literary practices, theology, and creativity in art, architecture, and music. He provides profiles of the flourishing Protestant denominations and Roman Catholicism. He also considers current challenges that Ethiopian Christianity faces--especially Orthodoxy's relations with other religions within the country, in particular Islam and the Protestant and Roman Catholic churches. Esler concludes with thoughtful reflections on the long-standing presence of Christianity in Ethiopia and hopeful considerations for its future in the country's rapidly changing politics, ultimately revealing a singular form of faith found nowhere else--From publisher's website.

Christianity --- History. --- YaʼItyop̣yā ʼortodoks tawāḥedo béta kerestiyān. --- Ethiopia --- Church history.

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The book presents an early modern Jesuit attitude towards Hindu and Ethiopian strains of asceticism. The Jesuits’ descriptions of both the yogis and the Ethiopian renunciates were marked by ambivalence. While critical of these ascetics, the missionaries also pointed out admirable facets of their comportment. In both the Society of Jesus’ positive and negative impressions, there are also glaring ethnocentric views that shift the spotlight onto the other’s flaws. Like many historical cases, these perceptions evolved into a sort of inverted mirror image of the self that revealed differences between the European Catholic and the native renunciate.

Asceticism. --- Religious education --- Study and teaching. --- Jesuits --- Catholic Church --- YaʼItyop̣yā ʼortodoks tawāḥedo béta kerestiyān --- Missions --- History. --- Relations --- Hinduism. --- YaʼItyop̣yā ʼortodoks tawāḥedo béta kerestiyān. --- Catholic Church.

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In Ethiopian Christianity Philip Esler presents a rich and comprehensive history of Christianity's flourishing. But Esler is ever careful to situate this growth in the context of Ethiopia's politics and culture. In so doing, he highlights the remarkable uniqueness of Christianity in Ethiopia.Ethiopian Christianity begins with ancient accounts of Christianity's introduction to Ethiopia by St. Frumentius and King Ezana in the early 300s CE. Esler traces how the church and the monarchy closely coexisted, a reality that persisted until the death of Haile Selassie in 1974. This relationship allowed the emperor to consider himself the protector of Orthodox Christianity. The emperor's position, combined with Ethiopia's geographical isolation, fostered a distinct form of Christianity--one that features the inextricable intertwining of the ordinary with the sacred and rejects the two-nature Christology established at the Council of Chalcedon. In addition to his historical narrative, Esler also explores the cultural traditions of Ethiopian Orthodoxy by detailing its intellectual and literary practices, theology, and creativity in art, architecture, and music. He provides profiles of the flourishing Protestant denominations and Roman Catholicism. He also considers current challenges that Ethiopian Christianity faces--especially Orthodoxy's relations with other religions within the country, in particular Islam and the Protestant and Roman Catholic churches. Esler concludes with thoughtful reflections on the long-standing presence of Christianity in Ethiopia and hopeful considerations for its future in the country's rapidly changing politics, ultimately revealing a singular form of faith found nowhere else--From publisher's website.

Christianity --- Christianity and other religions --- YaʼItyop̣yā ʼortodoks tawāḥedo béta kerestiyān. --- Ethiopia --- Church history.

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The text in this volume (with its translation) is from the writings of Emperor Zär’a Yaʻəqob, the prolific scholar who reformed the Ethiopian Orthodox Church in the fifteenth century. In this homily, which is part of his previously published Mäshafä Berhan "Book of Light" (see CSCO vols. 250/Script. Aeth. 47 and 261/Script. Aeth. 51), he addresses in detail the ritual of Christian baptism and the requirement of religious instruction for the baptized faithful as well as the would-be baptized catechumens. The ritual for adults is discussed and defined with thoroughness and clarity not found in any other source. Significantly, the text suggests that there was at that time a large number of non-Christians who converted to Orthodox Christianity, either of their own free will or due to pressure from Christian rulers, including the Emperor. As always, Zär’a Yaʻəqob uses his authority to enforce religious instruction as he details it. He prescribes harsh corporal punishment, usually flogging, to individuals who do not attend school without acceptable excuses—which are illness and going on military expeditions— as well as to clergy who neglect their duty to teach and to district rulers who do not force people to come to school. A close study of the homily sheds some interesting light on the history of Ethiopic literature. For example, the extensive quotation from Acts is not from the text we now know. This detail corroborates what is known that the book was translated anew after the time of Zär’a Yaʻəqob. A second example is Zär’a Yaʻəqob’s quotation of John Chrysostom. That he quotes from his homily in the Apophthegmata Patrum shows that this source was well known in Ethiopia prior to the fifteenth century.

Ethiopic fathers of the church --- Ethiopiens -- Pères de l'Église --- Ethiopische Kerkvaders --- Fathers of the church [Ethiopic ] --- Kerkvaders [Ethiopische ] --- Pères de l'Église éthiopienne --- Baptism --- Christian education --- YaʼItyop̣yā ʼortodoks tawāḥedo béta kerestiyān --- History --- Doctrines --- Academic collection --- 265.1 --- 268 --- Doopsel --- Catechese. Godsdienstonderwijs --- 265.1 Doopsel --- Ya'Ityopya 'ortodoks tawahedo béta kerestiyan --- Early works to 1800 --- Sermons --- Ethiopic language --- Texts --- Baptism - Early works to 1800 --- Baptism - Sermons --- Christian education - Early works to 1800 --- Christian education - Sermons --- Baptism - YaʼItyop̣yā ʼortodoks tawāḥedo béta kerestiyān - History

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Divine office --- YaʼItyop̣yā ʼortodoks tawāḥedo béta kerestiyān --- Liturgy --- 264.017.2 --- Ethiopische, Abessijnse liturgie --- 264.017.2 Ethiopische, Abessijnse liturgie --- Daily offices --- Liturgy of the hours --- Office, Divine --- Prayer --- Christianity --- Ethiopic Church --- Ethiopian Orthodox Church --- Ethiopia Orthodox Tewahedo Church --- Aithiopikē Ekklēsia --- Kanīsat Athyūbiyā --- YaʼItyop̣yā ʼortodoks tawāḥedo bétakerestiyān --- Orthodox Tewahedo Church --- YaʼItyop̣yā béta kerestiyān --- Church of Ethiopia --- YaʼItyop̣yā ʼortodoks tawāḥedo béta krestiyān --- YaʼItyop̣yā ʼortodoks tawāḥedo bétakrestiyān --- YaʼItyop̣yā béta krestiyān --- Ethiopian Orthodox Tewahido Church --- Ethiopian Church --- Mana Kiristaanaa Ortoodoksi Tawaahidoo Itoohpiyaatti --- Orthodox Tewahdo Church (Ethiopia) --- Tewahdo Church (Ethiopia) --- Tewahdo Orthodox Church (Ethiopia) --- Orthodox Tewahido Church (Ethiopia) --- Ortodox Tewahido Church (Ethiopia) --- Liturgy. --- Orthodox Täwaḥado Church (Ethiopia) --- Divine office - YaʼItyop̣yā ʼortodoks tawāḥedo béta kerestiyān --- YaʾItyop̣yā ʾortodoks tawāḥedo béta kerestiyān.