The influence^† of the Ethiopian Orthodox Church in social, economic, and political aspects: a historical perspective

Abstract

The objective of this research is to reconstruct the influence of the Ethiopian Orthodox Church in social, economic, and political aspects from ancient times to the present. The data is obtained through document analysis and analyzed by the qualitative content analysis method. The result of the study reveals that the church has been influential from ancient times to the present. The Ethiopian Orthodox Church has exerted a continuous and influential role in Ethiopian society, acting as a pillar of religious, cultural, and national identity. It has preserved traditions, promoted moral values, and contributed to social cohesion. The church has adapted economically over time, engaging in economic activities and charitable work. Politically, it has maintained close ties with political power, providing legitimacy to rulers and advocating for social justice and democratic values. Its influence is continued and changed between the indicated periods for different reasons. However, the church tried to solve the problem and continue its influence until the present.

Keywords:

• Influence
• Orthodox Church
• ancient to present
• social
• Ethiopia

REVIEWING EDITOR:

• Samuel Adu-Gyamfi, Kwame Nkrumah University of Science and Technology College of Arts and Social Science, Ghana

SUBJECTS:

• Religious History
• History Reference
• Religion

1. Introduction

The Orthodox Church considers itself the original Christian faith dating back to Jesus and his apostles. The term ‘Orthodox’ is derived from Greek words meaning ‘right belief’ or ‘right worship’, encapsulating its commitment to preserving the theological teachings and sacred traditions of the early Church (Mary, 2006). At its essence, Orthodoxy upholds the decisions of the first seven Ecumenical Councils regarding doctrine, emphasizes liturgical worship and promotes spiritual virtues like faith, hope and love. It views itself as maintaining continuity with the apostolic community that Christ established (Lisa, 2008).

There are two main branches within Orthodox Christianity. The largest is the Eastern Orthodox Communion, consisting of various autocephalous churches with their own primates and synods but united in doctrine (Tom, 2005). This includes the Greek, Russian, Serbian, Romanian, Bulgarian and Georgian Orthodox Churches. The other primary branch is the Oriental Orthodox Communion, comprised of the Armenian, Coptic, Ethiopian, Eritrean and Syrian Orthodox Churches, who separated in the 5th century but remain in communion (Kaplan, 2011). In addition, there are churches with autonomous status under the Ecumenical Patriarchate of Constantinople, like the Orthodox Church of Ukraine. While independently governed, all Orthodox jurisdictions worldwide maintain fidelity to the theological core and sacred traditions of the early undivided Church.

Since ancient times, the Orthodox Christian Church has had a considerable impact on the social, political, and economic makeup of societies. The Orthodox Church has not only supplied spiritual leadership but has also exercised significant authority and affected decision-making processes since its beginnings in the early Byzantine Empire and its continuous influence in modern society (Makrides, 2009; Runciman, 1955).

Throughout history, the Orthodox Church has served as a moral authority and acted as a powerful institution, intertwined with political structures. In the ancient period, during the Byzantine Empire, the church emerged as a significant force shaping the political landscape. Emperors sought the support of the Church to legitimize their rule and establish a sense of divine authority (Meyendorff, 1996; Papadakis, 1994). In return, the Church held considerable influence over political appointments, legislation, and the overall governing system.

Economically, the Orthodox Church played a pivotal role in early medieval times. It acquired substantial wealth through donations, land grants, and the ownership of vast agricultural estates (Dale, 1974; Engemann, 2005). These economic resources enabled the Church to provide social services such as education, healthcare, and assistance to the poor and marginalized, thereby exerting influence on the social and economic well-being of communities.

As time progressed, the influence of the Orthodox Church extended beyond its traditional spiritual role. Throughout centuries of political change, the Church remained a strong and unified institution that shaped society through its values, traditions, and practices. It stood as a pillar of stability, preserving cultural heritage and disseminating knowledge across generations (Angold, 2009; Fisher, 1995). However, the relationship between the Orthodox Church and political powers has not been without conflict. At times, tensions arose between secular rulers and the church hierarchy as both entities vied for authority and control. These power struggles occasionally resulted in schisms and disputes over theological interpretations, leading to branch-offs and independent Orthodox churches (Schmemann, 1978).

In the present day, the Orthodox Christian Church continues to exert its influence on political, economic, and social matters. In some predominantly Orthodox countries, such as Greece, Russia, and Serbia, the Church plays an active role in endorsing political candidates, advocating for specific policies, and influencing public opinion (Bryant, 2010; Goldman, 2014). Additionally, the church remains involved in charitable activities and community outreach, impacting social welfare and the quality of life for many (Christou, 2010; Leustean, 2014).

The Ethiopian Orthodox Church developed independently from the Eastern Orthodox Churches and is considered part of the Oriental Orthodox communion. The main liturgical language of the Church is Ge’ez, an ancient Semitic language in which most services are still conducted (David, 2007). The Ethiopian Orthodox Church has a long and influential history in Ethiopia, but there is a lack of comprehensive research on its power in the political, social, and economic aspects of the country. Therefore, the researcher tries to fill the gap by reconstructing the influence of the Ethiopian Orthodox Church from ancient to present Ethiopian history. It will provide a crucial context for understanding Ethiopia’s religious, cultural, and political development over the centuries, illuminating how the church navigated relationships with rulers and the state in the specified period. To achieve the objective of the research, the researcher used the document analysis method to collect the data and qualitative content analysis to analyze it.

2. Literature review

To have a clear understanding, ‘Ancient’ indicates the 4th c AD as a base year for this study in Ethiopian history where Christianity entered into the country and became the state religion (Pankhurst, 1998).

2.1. Origin and development of Ethiopian Orthodox Church

The Ethiopian Orthodox Tewahedo Church, also known as the Ethiopian Orthodox Church, has its origins in the fourth century CE. Christianity was introduced to Ethiopia through the travels of the Ethiopian eunuch, who was converted by the Apostle Philip. It is believed that he returned to Ethiopia and laid the foundation for the establishment of the Ethiopian Orthodox Church (Pankhurst, 1998).

Ethiopia became one of the first Christian nations in history when Christianity was declared the official state religion in the fourth century, under the rule of King Ezana. The church was strengthened by the clergy, theological literature, and architectural features that came from the Eastern Roman Empire, which the monarch invited as Christian academics (Trimingham, 1950).

In its early centuries, the Ethiopian Church faced challenges and went through transformation. It resisted attempts by other Christian groups, such as the Roman Catholic Church, to influence or control its practices and teachings. In the 13th century, the Zagwe Interregnum led to a schism within the church, with some followers embracing a variant form of Christianity promoted by the Zagwe dynasty. However, the Solomonic dynasty overthrew the Zagwe dynasty and reestablished the Orthodox doctrines of the Ethiopian Church (Donald, 2000; Sergew, 1972).

The Ethiopian Orthodox Church and the Ethiopian government have had a complicated relationship throughout history. It was crucial to the establishment and growth of the Ethiopian state, fusing elements of indigenous religious practices with Judaism to forge a unique national identity. During the Middle Ages, the church had a special status as the official religion of Ethiopia, supporting the Ethiopian empire and defending Ethiopian culture from outside attacks (Dunn, 2003; Finneran, 2011).

The Solomonic Dynasty, which ruled Ethiopia from the 13th century until 1974, maintained a close association with the Ethiopian Orthodox Church. Monarchs were anointed and crowned by the church, emphasizing the religious basis of their authority. The church also played a unifying role as the Ethiopian state expanded territorially and converted conquered peoples to Christianity (Finneran, 1990; Gebregergs, 2008).

The Italians tried to Romanize the Ethiopian Orthodox Church, which caused difficulties for it between 1936 and 1941 while they occupied Ethiopia. Nonetheless, the church participated in the resistance movement and rejected Italian rule. The Marxist Derg dictatorship, which aimed to lessen the church’s authority, presented further difficulties once Emperor Haile Selassie was overthrown in 1974. But the church continued to be a powerful force in Ethiopian society, supporting the Ethiopian people (Henze, 2000; Knibb, 2000).

Since the fall of the Derg regime in 1991, the Ethiopian Orthodox Church has experienced a revival in its influence and relationship with the Ethiopian state. The government recognizes the church as an important cultural and religious institution and supports its activities. Church leaders also have political influence, and their perspectives are considered in national matters (Levine, 2014; Markos, 1997; Mercer, 2013).

Throughout its history, the Ethiopian Orthodox Church has been shaped by influential religious figures and events. King Ezana and Emperor Zara Yacob played significant roles in establishing and organizing the church. Patriarch Abuna Salama and Abuna Basilios contributed to its development in the late 19th and early 20th centuries. Patriarchs like Abuna Tewophilos confronted threats from the Derg regime in the 1960s and 1970s, while contemporary leaders such as Abuna Paulos and Abuna Mathias have modernized administration and promoted social development (John, 2002; Nash, 1944).

Emperor Lalibela’s construction of the rock-hewn churches in the 12th century and Emperor Tewodros II’s attempts to reform the church’s administration in the 19th century were also significant events in Ethiopian Orthodox history (Azezeh, 2012; Beckwith, 1970).

2.2. Materials and methods

In historical research, document analysis and qualitative content analysis were utilized in a complementary manner. The researcher used document analysis to collect secondary sources from historical documents, such as journals and articles. Then, after identifying and selecting the relevant secondary sources, the researcher evaluated their authenticity and reliability and extracted valuable information from them. This initial step ensures that the data collected is relevant to the research question or topic at hand.

Once the data has been gathered, qualitative content analysis is employed to analyze and interpret the content of the documents. The researcher systematically examined the text and other forms of content within the documents to identify patterns, themes, and meanings. Through categorization, the researcher organized the data into meaningful units, enabling a deeper exploration of the historical context. Then, based on the findings, the researcher interpreted and concluded.

3. Result and discussion

3.1. The influence of Ethiopian Orthodox Church

3.2. Social influence

The Ethiopian Orthodox Church, also known as the Tewahdo Church, has had a significant social influence in Ethiopia since ancient times to the present day. Here are some key aspects of its social influence:

The Ethiopian Orthodox Church has played a central role in shaping the country’s cultural identity (Abbink & Léonard, 2019). It is deeply rooted in the history, traditions, and beliefs of Ethiopia. The majority of Ethiopians identify themselves as Orthodox Christians, and the church’s customs and practices have permeated various aspects of Ethiopian society (Tadesse, 2014).

The church’s religious practices heavily influence the daily lives of Ethiopians. Worshipers actively participate in religious ceremonies, prayers, and rituals (Levine, 2014). The Ethiopian Orthodox liturgical calendar governs the timing of festivals, observances, and fasting periods, which often dominate the social calendar of many Ethiopians.

The church has played a pivotal role in shaping moral and ethical values among Ethiopians. Its teachings on virtues such as honesty, humility, compassion, and charity have greatly influenced the social fabric of the country. The church encourages adherence to strict moral principles and acts as a guiding force in personal and community conduct.

Historically, the Ethiopian Orthodox Church had been responsible for establishing educational institutions, including monastic schools and seminaries. The church placed immense importance on literacy and education, leading to the preservation and advancement of Ethiopian languages, literature, and historical records (Sergio, 2006; Tadesse, 2014). Today, the church continues to operate numerous schools and contributes to educational development in the country.

The Ethiopian Orthodox Church has also been actively involved in providing social services and welfare programs to the community. It operates hospitals, clinics, orphanages, and shelters for the disadvantaged (Getatchew, 1976). Church leaders and clergy are often key figures in addressing social issues, advocating for social justice, and offering support to those in need.

From ancient times to the present, the church’s teachings and traditions have played a pivotal role in shaping the artistic expression of Ethiopia. One of the most prominent influences of the Ethiopian Orthodox Church on art can be seen in the development of religious paintings and icons (Richard, 2001). The church has a strong iconographic tradition that dates back centuries. Ethiopian religious art typically features vibrant colors, intricate patterns, and stylized figures, which are meant to convey spiritual meaning. The icons illustrate biblical scenes, various saints, and important events in religious history, serving as aids in worship John, 2002). The church’s music is another area deeply influenced by its traditions. Ethiopian Orthodox Church music has a distinct sound characterized by complex rhythms, unique scales, and ancient melodies.

The music serves as an integral part of worship, enhancing the spiritual experience of the faithful. Traditional Ethiopian instruments, such as the masinko (a one-stringed bowed instrument) and the krar (a six-stringed lyre), are often used in church music (Zorgbe, 2013). The Ethiopian Orthodox Church’s influence extends beyond visual arts and music into other art forms, such as architecture and literature. Many Ethiopian churches and monasteries are renowned for their unique architectural style, characterized by hewn stones, carved wooden doors, and beautiful murals. These architectural masterpieces serve as important cultural landmarks and embodiments of the church’s spiritual significance. In literature, the Ethiopian Orthodox Church has fostered the development of religious texts and spiritual writings.

The church has its own canon of scripture, which includes additional books not found in other Christian denominations. These texts, such as the ‘Kebra Nagast’ (The Glory of Kings), have shaped Ethiopian religious literature and continue to be studied and revered by the faithful. Throughout history, the Ethiopian Orthodox Church’s influence on art and music has been deeply intertwined with the country’s cultural identity (Zerezghi, 2007). It has provided a medium for expressing religious devotion, preserving traditions, and reinforcing a sense of community. The church’s enduring impact on Ethiopian arts continues to shape artistic expression in the present day.

Since ancient times up until the present, the Ethiopian Orthodox Church has had a considerable impact on the calendar used in Ethiopia. The Julian calendar, which Julius Caesar introduced to the Roman Empire in 45 BCE, is used by the church. It is crucial to remember that the Ethiopian church employs the Ethiopian calendar, also known as the Ge’ez calendar, which is a modified variant of the Julian calendar (Sergew, 1972). The Ethiopian calendar is based on a solar year of 365 days, divided into 12 months of 30 days each, and then a 13th month of 5 or 6 days known as Pagum (Malone & Mace, 1992). It has a unique significance as it marks the end of the religious year. It is a month of spiritual reflection and celebration, observed with fasting, prayers, and gratitude for the year’s blessings. It is also a time for individuals to engage in acts of charity, repentance, and forgiveness before the start of the New Year (Dillmann, 1997). Its origins are in the ancient Egyptian calendar. The Gregorian calendar, which is widely used and is based on a solar year with 365.25 days, is different from this. The calendar of Ethiopia is still based on the rules of the Ethiopian Orthodox Church.

3.3. Economic influence

The Ethiopian Orthodox Church has exerted a significant economic influence on Ethiopia throughout its long history. One of the primary ways in which the church has impacted the economy is through its vast landownership and involvement in agriculture. The Ethiopian Orthodox Church has had a profound influence on the development of agriculture in Ethiopia throughout its history (Siegbert, 2005; Ullendorff, 1969). As one of the largest landowners in the country, the church’s extensive land holdings have played a crucial role in agricultural production. Through cultivation and livestock rearing on these church lands, the church has not only supported its own activities but also contributed to the overall agricultural output of the nation (Richard, 1997; Tadesse, 1972).

From antiquity to the present, Ethiopia’s economy has grown significantly, in part due to the impact of the Ethiopian Orthodox Church on the country’s craftsmanship scene. By promoting artistic endeavors including icon painting, manuscript illumination, weaving, metalworking, and wood carving, the church has been a major supporter of the arts (Donald, 1965; Wallis, 1928). This support has given craftspeople a stage on which to display their abilities, generating a strong market for their goods and promoting business growth in the craft industry. The church has helped to maintain cultural identity and the economic significance of traditional craftsmanship by upholding these traditional methods (John, 1985).

The Ethiopian Orthodox Church has also played a role in driving tourism and cultural exchange through its distinctive religious art and craftsmanship. Visitors from around the world are attracted to the church’s cultural and religious sites, generating a market for craft products. This influx of tourists has not only provided economic opportunities for artisans but has also contributed to local economies through increased tourism revenue (David, 1970; Ullendorff, 1969). Furthermore, the development of craftsmanship supported by the church has contributed to economic diversification. The craft sector offers alternative livelihood opportunities, particularly in rural areas where traditional craftsmanship is deeply rooted. By providing avenues for income generation and entrepreneurship, the craft industry has helped reduce dependence on agriculture and fostered a more balanced and resilient economy (Siegbert, 2005).

From antiquity to the present, the Ethiopian Orthodox Church has had a major impact on trade in Ethiopia. The church established trading hubs that boosted regional trade and economic interchange by erecting monasteries and churches in key sites close to trade routes and market areas (John, 1985; Siegbert, 2005). Furthermore, because monks and clergy members traveled great distances to disseminate the church’s doctrines while conducting business, they were instrumental in the development and growth of trade networks. As a result, trade networks expanded, and the movement of products between various places was made easier.

The economic patronage bestowed upon the church by its believers has also shaped trade in Ethiopia. Through generous donations and offerings, including financial contributions and valuable goods, the church accumulated resources that supported its activities and allowed it to invest in trade and commerce (David, 1970; Ullendorff, 1969). The church’s involvement in trade, whether it be through acquiring goods for trade or providing financial support to merchants, had a positive impact on the development of commercial activities in the region.

3.4. Political influence

The Ethiopian Orthodox Church has historically been deeply involved in political affairs, from ancient times until the present day. As one of the oldest Christian communities in the world, it has played a central role in shaping Ethiopian society and politics. In the 4th century, the Ethiopian Orthodox Church was established as the state religion under King Ezana, making Ethiopia one of the first Christian nations (Weismann, 2001). The church formed a strong alliance with the monarchy, and its leaders were often appointed as influential advisers to the rulers.

The church also played a significant role in preserving Ethiopian culture and identity, particularly against external threats such as the expansion of Islam. It actively resisted the Islamic attempts to convert Ethiopians (Bruce, 2012). During the expansion of Islam, the church played a vital role in mobilizing resistance and organizing armed forces to defend Ethiopian territories from Islamic conquest. It also continued its missionary work during this period, striving to bring in new converts to strengthen its influence. It actively promoted Christianity among different Ethiopian ethnic groups, serving as a counterforce to the Islamic expansion (Marcus, 1994).

The Orthodox Church played a central role in Ethiopia’s diplomatic relations with other Christian kingdoms and empires, seeking alliances against Islamic forces. It maintained contacts with Byzantine, Egyptian, and other Christian powers, establishing networks that helped counter Islam’s influence.

Throughout the medieval period, the Ethiopian Orthodox Church continued to have a significant political impact. Due to a rumored connection to King Solomon and the Queen of Sheba, the church supported the Solomonic dynasty, which ruled at the time (Merrett, 2019). The church held tremendous control over the ruling class and frequently meddled in the selection and removal of emperors.

The Ethiopian Orthodox Church had substantial political sway throughout the Gondarine era (1636–1769). The Church served as the monarchy’s main supporter, giving the ruling kings legitimacy and backing. Its influence resulted from a number of factors, including the Church’s important role as a vital institution that regulated the social and political order, its religious teachings, and its long-standing historical ties with the Ethiopian state (Henze, 2000). One of the main sources of the church’s political power was its historical ties to the Ethiopian government. One of the first churches in the world is the Ethiopian Orthodox Church, which was founded in the fourth century. Throughout the Gondarian period, the church positioned itself as a guardian of Ethiopian identity and history. By aligning itself with the monarchy, the Church presented itself as a symbol of national unity and continuity, thus enhancing its political clout (Dejene, 2004). Furthermore, the religious teachings of the Ethiopian Orthodox Church, which were deeply ingrained in Ethiopian society, played a crucial role in its political influence.

The Church’s teachings emphasized the divine right of kings and the close connection between the ruler and God. This ideology reinforced the notion that the reigning monarch was appointed by God and was the rightful leader of the Ethiopian people. As a result, the Church’s endorsement and support were crucial for any ruler seeking to solidify their legitimacy and authority (Abir, 1968). The Ethiopian Orthodox Church also acted as a regulatory institution that maintained social and political order during the Gondarian period. It possessed considerable land holdings and exerted significant influence over various aspects of daily life (Mesfin, 1999). The church played a critical role in resolving disputes, collecting taxes, and maintaining law and order. Its priests and bishops held positions of authority in both religious and secular matters, ensuring that its influence permeated throughout Ethiopian society.

Ethiopia experienced external pressures from European colonial powers, particularly Italy, in the 19th century. By uniting the populace around religious symbols and principles, the Ethiopian Orthodox Church significantly contributed to the mobilization of resistance against these challenges. The church continued to exert significant political influence under the reign of Emperor Menelik II (1889–1913), who was a devout Muslim and sought the church’s approval for his policies (Alula, 2014; Mekonnen, 2017). However, during the Marxist Derg regime (1974–1991), the church faced significant challenges as the government pursued a policy of state atheism and tried to control its influence. – Since the fall of the Derg regime, the church has regained its influence in Ethiopian politics, and religious leaders have actively participated in political and social movements. In recent years, the Ethiopian Orthodox Church has been involved in various political issues, such as advocating for religious freedom and playing a role in national reconciliation efforts.

3.5. Challenges of Ethiopian Orthodox Church

There are several challenges that have hindered the influence of the Ethiopian Orthodox Church in Ethiopia from ancient times to the present (Kidane, 2001). Some of these challenges include:

The Ethiopian Orthodox Church has a long and complex history that has been influenced by Islamic powers from ancient times to the present. Here is an overview of the Islamic influence on the power of the Ethiopian Orthodox Church throughout different periods. In the 7th century, the rise of Islam brought Islamic influence to the neighboring regions of Ethiopia, including Sudan and the Red Sea coast (Elizabeth, 2006). Islamic kingdoms, such as the Sultanate of Ifat, emerged in the region and established control over parts of Ethiopia, including the historical city of Zeila, which was an important center of Islamic scholarship (Pity, 1936). These Islamic powers had a limited impact on the Ethiopian Orthodox Church’s power, as they governed specific regions rather than exerting control over the entire country.

During the 13th century, the Sultanate of Adal emerged, which posed a significant threat to the Ethiopian Orthodox Church’s power. Under the leadership of Imam Ahmad Ibn Ibrahim al-Ghazi, the Adal Sultanate launched several military campaigns against the Ethiopian Empire, aiming to convert the Christian population to Islam. These conflicts, known as the Abyssinian-Adal wars, led to the decline of the Ethiopian Empire and the weakening of the Ethiopian Orthodox Church’s influence (Richard, 2002). However, the church managed to survive and reestablish its power after the defeat of the Adal Sultanate.

During the 16th century, the Ethiopian Empire faced renewed Islamic influence, primarily from the expanding Ottoman Empire. The Ottoman Empire established diplomatic and commercial relations with Ethiopia, which allowed for the exchange of goods, ideas, and Islamic influences (Kurimoto, 2004) However, the Ethiopian Orthodox Church remained the dominant religious institution in the country, and Ottoman influence was limited to specific regions along the Red Sea coast. In the 19th century, Ethiopia faced another wave of Islamic influence with the rise of the Mahdist state in neighboring Sudan. The Mahdist forces launched several invasions into Ethiopia, attempting to spread their version of Islam and subjugate the Christian population (Desta, 2016). However, these invasions were successfully repelled by the Ethiopian Empire. In the late 20th century, Ethiopia experienced political changes with the overthrow of Emperor Haile Selassie and the establishment of a Marxist-Leninist government that pursued policies of secularization (Binyam, 2013). During this period, the power and influence of the Ethiopian Orthodox Church were significantly reduced, and Islamic practices faced restrictions.

The Ethiopian Orthodox Church had often faced interference from political entities. During different periods of Ethiopian history, rulers and political leaders have sought to control or manipulate the church for their own agendas, often leading to conflicts and divisions within the church. Starting in the 19th century, Western Christian missionary groups entered Ethiopia with the aim of converting the population to Protestant Christianity (Getu, 2009). This posed a challenge to the influence of the Ethiopian Orthodox Church, as it had to compete with these new Christian groups for followers.

The Ethiopian Orthodox Church had also faced internal divisions over various theological and administrative issues. These divisions have sometimes weakened its influence and led to fragmentation within the church (Kurimoto, 2004). The influence of any religious institution is often tied to the socio-economic status of its followers. Poverty and a lack of education in certain regions of Ethiopia have limited the ability of the church to reach and influence the population, especially in rural areas.

With the process of modernization and urbanization, traditional religious practices and beliefs are often challenged and sometimes disregarded. The Ethiopian Orthodox Church has had to adapt to these changes and find ways to retain its influence in the face of increasing secularization. Ethiopia is experiencing rapid modernization, which has led to increased secularization among the younger generations (Kidane, 2001; Richard, 2002). The popularity of Western ideologies, lifestyles, and technology has challenged the Church’s traditional teachings and practices, making it difficult for the Church to maintain its greatest power. Moreover, Ethiopia is a multi-religious country, with followers of various faiths coexisting. Interfaith relations, while generally peaceful, have also posed challenges to the influence of the Ethiopian Orthodox Church.

Increased dialogue and interaction with other religious groups have sometimes resulted in questioning or dilution of the church’s teachings and influence (Alemayehu, 1999; Ewald, 2001). Political shifts and social reforms can impact religious institutions, including the Ethiopian Orthodox Church. For example, the Ethiopian government has historically played a significant role in appointing religious leaders. However, recent political changes have diminished the Church’s influence over state affairs, reducing its power and control.

There is a generational gap within the church, with older members adhering strongly to its traditions and teachings while younger members might question or deviate from them (Wendy, 1995). This generational divide can pose a challenge for the Church to pass on its greatest power from ancient times to the present, as the younger generation might seek alternative spiritual paths or reject the Church’s authority altogether.

4. Conclusion

The Ethiopian Orthodox Church has influenced Ethiopian politics, economy, and society significantly and persistently from antiquity to the present. Ethiopia’s national, religious, and cultural identities have been greatly influenced by the church throughout its history. It has preserved moral standards, preserved traditions, and promoted social cohesion.

Economically, the church has adapted over time, engaging in economic activities and charitable work to benefit communities. It has acquired substantial wealth, enabling it to provide essential social services such as education, healthcare, and support for the marginalized. Politically, the Ethiopian Orthodox Church has maintained close ties with political power, providing legitimacy to rulers and advocating for social justice and democratic values. It has acted as a moral authority and influenced decision-making processes. Despite occasional conflicts and power struggles with secular rulers, the church has remained a strong and unified institution, serving as a pillar of stability and preserving cultural heritage. It continues to navigate its relationships with rulers and the state, actively participating in political endorsements, advocating for specific policies, and engaging in charitable activities.

The Ethiopian Orthodox Church’s influence extends beyond its spiritual role, impacting various aspects of Ethiopian society. It has contributed to the development of the Ethiopian state, incorporating elements of Judaism and native traditions to create a distinct national identity. The church has withstood challenges throughout history, including attempts at external influence and control, and has emerged as a significant force in Ethiopian society. Further research on the influence of the Ethiopian Orthodox Church in specific historical periods and its contemporary role would provide a more comprehensive understanding of its impact. Recognizing the church’s contributions and its ongoing influence is crucial for comprehending Ethiopia’s religious, cultural, and political development over the centuries.

Acknowledgment

I have a big honor for my Staffs.

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Additional information

Notes on contributors

Getahun Worku Tadesse

Getahun Worku Tadesse is an accomplished researcher and teacher who has taught and performed research at Werabe University for the past five years. His Bachelor of Arts in History and Heritage Management attests to his strong background in historical studies. In order to enhance his understanding of the field, he additionally obtained a Master of Arts degree in Historical Archaeology. Getahun Worku Tadesse’s research interests span several disciplines, including art history, historical archaeology, heritage conservation, and museology. His passion lies in exploring the relationship between art and history, investigating the material culture of the past, and promoting the preservation and interpretation of cultural heritage. As an active contributor to the scholarly community, he has made valuable contributions to the field. He has published one article review and a research article in the esteemed Cogent Arts and Humanity Journal, showcasing his ability to communicate his findings effectively and contribute to academic dialogues.