Demera: the Building of huge Bonfire

September 26, 2016
By Kassa Nigus
The term Demera is coined from Ge’ez verb to mean ‘unity, gathering…’ to describe the collection of woods to make bonfire. Community elders come to the arena, called Meskel Square holding of single woods to build Demera bonfire on the eve of Meskel (Finding of the True Cross).

However, through time the word ‘Demera’ broadened its meaning and acquired additional uses and today it represents every ritual performed on the eve of the anniversary of Meskel (Finding of the True Cross) across the nation known as ‘Demera’.

The day after Demera is Meskel, the festival of finding of the true cross on the 17 Meskerem in the Ethiopian calendar (September 27, Gregorian calendar, or on 28 September in leap years). The festival coincides with the mass blooming of Meskel daisies, which are symbolic of an ushering in of a New Year after the Ethiopian rainy season, 16 days after the Ethiopian New Year set in.

Some days before the holiday, shepherds of every household prepares banquette of flame (equal to the number of household members) from selected trees used to torch the Demera bonfire and distributes it to every members of the community.

Meskel is celebrated in memory of the finding of the true cross which honors the memory of the bonfire of the Queen Elleni and her discovery of the site of the Cross and the beginning of the excavation of the site around 330 AD.

During the eve of Meskel, every household in rural areas of the country, farmers, collect the newly matured crops such as sorghum and maize,  from their fields  and distribute it, first to their father confessor and then to neighbors; then, to people in need. As this is a harvest season in Ethiopian Calendar it becomes a colorful streak to the celebration. The eve is a joyful night where believers’ hearts becomes filled with brightness, happiness, generosity, love and reflect brotherly bond with one another.

The Miracle with the Icon of St Mary (Tsedenya)

 September 21, 2016
On this day was revealed the miracle of our Lady Mary in the city of Tsedenya when oil dropped from the tablet with her portrait [painted] upon it as if it had been clothed with flesh.  Now, it is said that Luke the evangelist painted this portrait.

And the cause of its coming to Sedenya was a certain widow whose name was Martha, and who turned her house into a habitation for pilgrims; and she loved our Lady Mary exceedingly, and ministered unto her with all her power.

One day there lodged with her a certain righteous monk whose name was Theodore, and she received him with joy.  And on the following day when she was bidding him farewell, she said unto him, “Whither goes you, O father?”  And he said unto her, “I go to worship in the Sanctuary in Jerusalem.”  And she said unto him, “Take a little money from me to buy me a picture of our Lady Mary, and bring it to me when you returns to me”; and he said unto her, “I will buy [a picture] with my own money, and bring it to you.”  

And when he had arrived in Jerusalem he knelt and prayed in the holy places, and he set out on his return journey without having bought the picture.   And  immediately  he  heard  a  voice,  which  said  unto  him,  “Why  has  you forgotten to buy the picture?”  And being troubled by the voice he turned back into the marketplace, and found a picture of our Lady Mary, which had sweet features and a beautiful form.  Having bought it he wrapped it up in cotton and in fine linen.  And as he was traveling along a terrible road in the desert thieves rose up against him, and when he was wishing to take to flight, a voice came forth from that picture which said, “Fear not: complete your journey”; and he went on his way and none challenged him.

Another time a savage lion rose up against him and wanted to rend him, and straightway an awful voice came forth from that picture and drove away the lion.  And when Theodore saw all these signs and wonders, he wanted to carry that picture and drove away the lion.  And when Theodore saw all these signs and wonders, he wanted to carry that picture to his own city, and he did not wish to give it to the widow.  And as he was traveling by boat on another journey, the wind rose up against him and carried him towards Damascus.  And having disembarked he went into the house of that widow with several other pilgrims, and he did not discover himself to her, and she did not know him. 

And on the following day when he wished to go forth secretly and to depart to his city, the gates of the house failed to work and they remained jammed throughout the day; in the evening the monk returned to his abode, and when the widow saw him she wondered. And he continued to do this for three days, returning each evening; he saw the gate, but when he wished to go through it, he was unable to go on his way.  Then the widow took him and said unto him, “O my father, what ailed you?  Is your heart troubled that I see you thus disturbed?”  And then he told her everything that had come upon him in the matter of the picture.  And straightway she brought him into her house, and she opened the wrappings of the picture and found that drops of sweat were falling from it; and by reason of her joy she kissed the hands and feet of the monk.  

Then she took the picture into her prayer-chamber, and laid it upon a stand in a recess with great honors.  And she made for it a brass grating, so that no one could touch it, and she hung before it lamps which burned by day and by night, and outside these she hung silken curtains.  Beneath the picture she set a marble bowl into which the drops of oil, which sweated out from it, might be collected.  And that monk dwelt with the widow, and ministered to the picture of our Lady Mary until he died.  

And when the archbishop of that city heard the report of the picture, he, and the bishops and the priests and all the people came [to the house], and when they looked at the tablet with the picture they found that it was in the condition of being covered with flesh; and they marveled at this divine work.  And having emptied out the oil from the bowl, and divided it among them as a blessed thing, the bowl filled up [again] immediately.  When they attempted to remove the picture to another spot a great earthquake took place, and many people died; and the picture remained there until this day.

The feast is one of the 33 feasts of Our Lady Saint Mary in the Ethiopian Orthodox Church and is celebrated annually on September 22 by the name “Tsedenya” which was the place where the miracle of St Mary took place.  
May her prayer and intercession be up on us!!
 
Source: Ethiopic Synaxarium on mskerem 10/September22.

Ethiopian New Year: Kidus Yohannes

September 14, 2016
                                                                                                               Kassa Nigus & Tsegeye  Girma
Ethiopia ushers in its new year on September 11, i.e., on the first day of the Ethiopian month of Meskerem. Although most calendars and public facilities in Ethiopia carry both Ethiopian and Gregorian dates, it’s worth acquainting oneself with Ethiopian dates, as they are still in common use.

Each year in the Ethiopian calendar is named after one of the four Evangelists: St. Matthew, St. Mark, St. Luke and St. John. This is done to remember and honor the role of the Evangelists in preaching the Gospel of Jesus Christ through their writings and sermons. The naming of the years repeats itself in a four-year cycle as the Evangelists are four.

There are certain moments commemorated on New Year. One of these is the receding of the great storm during the time of Noah; but the main occasion that this day highlights is the beheading of St. John the Baptist whom Ethiopians call Kidus Yohannes. The name of the saint is thus used to refer to this special day. John was the last of the prophets and is a bridge between the Old and the New Testaments. He transferred the Gospel from the Old Testament to the New Testament which ushered in salvation and new life in Our Lord Jesus Christ. This is the very reason why St. John is regarded as a symbol of transition from one year to another in the teachings of the Ethiopian Orthodox Church.  

The Ethiopian New Year also marks the transition from the heavy rain season to the bright one. It is symbolic of the passage from an awe inspiring night into a beautiful morning. New Year is also an occasion of exchanging gifts and good wishes among Ethiopians. A typical New Year greeting goes: "May He takes you safely from the year of John to the year of Mathew!" (Depending on the Evangelists after whom the outgoing and incoming years are named). The entire month of Meskerem is a time of blissful happiness. (Bantalem Tadesse 2010:41-44)

On New Year, special service is held in every Ethiopian Orthodox church. When the day`s holy mass comes to an end, the chief priest in each church reads the calendar of the year and the calculations used. The mathematical system used for calculating the times of festivals and the beginning and end of the fasting days during the year is called Bahire Hasab.

After the reading is finished, the same priest proclaims the replacement of the old year by the new one. He declares that the previous year had passed and the new had taken its place. For instance, if the old year was named after St. Mark, the priest proclaims “Yohannes teshare Mathewos negese” which is to mean “The reign of John has come to an end, and Mathew has taken charge." As the priest repeats the declaration three times, those attending the service repeat after him enthusiastically. (Bantalem Tadesse 2010:41-44)
This festival celebrates both the New Year and the Feast of John the Baptist at the end of the long rainy season, when the earth is covered with wild flowers. 

The day of the Ethiopian New Year also called ‘Enkutatash’ meaning “gift of jewels” in the Amharic language. The story goes back almost 3,000 years to the Queen of Sheba of ancient Ethiopia who was returning from a trip to visit King Solomon of Israel in Jerusalem, as mentioned in the Bible in I Kings 10 and II Chronicles 9. She had gifted Solomon with 120 talents of gold (4.5 tons) as well as a large amount of unique spices and jewels. When the Queen returned to Ethiopia her chiefs welcomed her with ‘Enku’ or jewels to replenish her treasury.
The festival has been celebrated since these early times and as the rains come to their abrupt end, dancing and singing can be heard at every village in the green countryside. In the evening every house lights a bonfire and there is much singing and dancing. 

‘Enkutatash’ is not exclusively a religious holiday but is also a celebration of New Year and renewed life. Today, the term ‘Enkutatash’ used for exchanging of formal New Year greetings and wishes among Ethiopians. Ethiopian children, clad in brand-new clothes, dance through the villages giving bouquets of flowers and painted Enqutatash pictures to each household. 

Enqutatash!!!  Happy Ethiopian New Year!!

Source:
• Bantalem Tadesse, 2010. A Guide to the Intansgible Treasure of Ethiopian Orthodox Tewahido Church: Historic Perspective and Symbolic interpretation of the Festivals.
•  ያሬድ ፈንታ ወልደ ዮሐንስ 2004 ዓ.ም. ባሕረ ሐሳብ የቀመርና የሥነ ፈለክ ምስጢር፡፡

The Martyrdom of St. John the Baptist

September 14, 2016
The Beheading of the forerunner and great prophet, St. John the Baptist, son of Zacharias the priest, was martyred by the order of King Herod. 
When St. John rebuked Herod because of Herodias, the wife of his brother Phillip whom he had taken as a wife, he said to him, "It is not lawful for you to have your brother’s wife." (Mark:6:18) Herod seized the Saint and cast him into prison; however, he feared John. 
 
An opportune day came when Herod, on his birthday, gave a feast for his nobles, the high officers and the chief men of Galilee. And when Herodias’ daughter herself came in and danced and pleased Herod. He promised her anything she might ask for, even as much as half of his kingdom. She went to her mother and asked her, "What shall I ask?" Her mother said, "Ask for the head of John the Baptist on a platter." When Herod heard this, he was exceedingly sorry. But because of his promise and those who were sitting with him, he did not want to refuse her request. He therefore commanded his servants to cut off the head of Saint John and they gave it to the damsel and the damsel gave it to her mother. (Mark 6:20-28) There was great consternation that day, and their joy soon turned into sorrow. 
 
It was said that when the holy head of St. John was cut off, it flew up off their hands into the air, and it cried out saying, "It is not right for you to take your brother’s wife." 
 
As of the holy body, the disciples of St. John took it and laid it in a grave until the days of Pope Athanathius, when God willed to uncover his body. The Ethiopian Orthodox Church dedicated September 13 to celebrate the martyrdom of this great prophet and martyr, St. John the Baptist. 
His blessings be with us all. Amen. 
 
 Source: Synaxarium(Book of Saints), on September 14. 

Pagumen: The Thirteenth Month of Ethiopia

September 8,  2016
By Kassa Nigus
The Ethiopian Calendar has 13 months, 12 months of 30 days each and an additional month, at the end of the year, of 5 or 6 days depending on whether the year is a leap year or not. The 13th month of the modern Ethiopian solar calendar is one of the many unique ancient heritages Ethiopia has contributed to the entire world.
 
The Ethiopian calendar gives special consideration to Pagumen for a number of reasons. Let’s see few of them:
A. The Second Advent of Jesus Christ
While the exact date of the Second Advent is a mystery, there are four presiding opinions regarding the matter. One is that Christ will appear on Debre Zeit (Mount of Olives) in the year of St. John, in the month of March at mid night of Sunday. Debre Zeit is also used to name the Sunday that comes halfway through lent. The second opinion is that Christ will come during Pagumen. In this month, the church cites biblical words related to the Second Coming of Jesus Christ. The other two opinions have been believed to be occur in the months of Tahisas 4-6 /December13-15 and Sene25/July 2.
 
B. The Festival of the Archangel Raphael
St. Raphael holds the third rank among the seven archangels next to St. Michael and St. Gabriel. Archangels St. Raguel, St. Urael, St. Faneuil and St. Saquel follow him in rank in the stated order.  Homily of Raphael, a holy book which contains the miracles of the Archangel, says that St. Raphael has been given the power to lock and open the gates of heaven. (Homily of Raphael, pp.185)
 
One of the most important miracles of St. Raphael is commemorated on the third day of Pagumen. The miracle is related to a church dedicated to the archangel and is said to have been constructed on an island outside the city of Alexandria in Egypt. It is said that the church was threatened to be demolished by a whale and started shaking whilst the believers were praying inside the church. It was later saved miraculously by the Archangel Raphael.
 
The story described in the Book of Tobit, an Old Testament scripture, states that St. Raphael was revealed to a man named Tobia who had a blind father called Tobit. The archangel instructed Tobia to fish in the River of Tigris and the heart and liver of a fish is said to have been served to Tobit, and that cured his eyes.
According to the same story, a woman named Sarah (not the wife of Abraham) was married to seven husbands one after another, but all died on the first night of the marriage.
 
St. Raphael intervened and told Tobia to marry Sarah. He miraculously exorcised the evil spirit and Tobia was spared the fate of Sarah’s previous husbands. St. Raphael is also believed to have been empowered by God to intervene for fruitful marriage, fertility and to reduce the labor during childbirth. He is also said to have performed a number of miracles on this day (Pagumen 3). That’s why the day is celebrated with special vivacity in the churches dedicated to the Archangel. 
 
Pagumen 3 is also called Rehiwe Semay2 literally meaning ‘The opening of heaven’. It is believed that on this day the prayers of believers reach before God in a special manner, and hence the term Rehiwe Semay.
The rain that falls on this day is also considered holy; it is believed that it blesses Christians and protects them from illness and bad fortune. On this day, we see children rinsing in the rain to receive blessing. Women add drops of the sacred rainwater to their dough to have their Injera and bread blessed.
 
C. The Holy Water of Pagumen
 
Besides Pagumen 3, Ethiopian Orthodox Christians also observe the other days of the month by rinsing themselves in holy water at different churches and monasteries. They do this to get sanctified and liberate themselves of all ailments, evil spirits and acts of witchcraft.
 
Christians also associate the days of pagumen with the five days during which the biblical Job was rinsed and cured from his wounds. Job is said to have been rinsed in the waters for five days and was cured on the fifth night. Therefore, the last night of pagumen (eve of New Year/ Enkutatash) is very significant to Ethiopian Orthodox Christians. Particularly in rural Ethiopia, ill and healthy people alike go to nearby rivers to bathe in the waters which are believed to be holy during this period.
 
 Sources:
•    Ethiopic Synaxarium: the month of Pagumen. 
•    ያሬድ ፈንታ ወልደ ዮሐንስ 2004 ዓ.ም. ባሕረ ሐሳብ የቀመርና የሥነ ፈለክ ምስጢር፡፡
•    Bantalem Tadesse, 2010. A Guide to the Intangible Treasure of Ethiopian Orthodox Tewahido Church: Historic Perspective and Symbolic interpretation of the Festivals.
__________
1 Explain the four cycles of years (Year of Mathew, Mark, Luke and John) in  the    Ethiopian calendar system.
2 Rehiwe semay literally means “the opening of the window of heaven”. On this day prayer is offered for the blessing of water and oil; the blessed water is drunk and the oil applied on the bodies of people for cure and blessing. It is believed that Rehiwe semay takes place seven times a year at intervals of 52 days  starting from Pagumen three. (Yared Fenta 2004 E.C PP.48).

The Departure of Abune Tekle Haymanot

August 30, 2016
St Tekle Haymanot was born in Zorare, a district in Selale which lies on the eastern edge of Shewa in December 24, 1192. He was the son of the priest Tsega Zeab ("Gift of Faith") and his wife Egzi’e Haraya ("Choice of God"). Tekle Haymanot was born after his parents, who had failed to have children, pledged their firstborn to God.

He founded a major monastery in his native province of Shewa. He is the only Ethiopian saint popular both amongst Ethiopians and outside of his country. During his time, Shewa was subjected to a number of devastating raids by Islamic aggression and the anti Christian pagan elements which persecuted the Ethiopian Orthodox Tewahdo Church.  These raids weakened the morale of the Christians in Shewa, and strengthened the practice of paganism. 

However, the coming of this new Apostle introduces a new era in the renewal of Orthodox Christianity. He preached the gospel across the country especially to southern & south western parts of the country. 
He dedicated his life to God and spent his entire time in prayer, penance and preaching the Word of God. Due to his ardent devotion, he received six wings by his God like the angles as reward for his broken leg whereupon he stood too long on one foot for seven years. Finally, he died at the age of 99 years, 10 months and 10 days. 

The Ethiopian Orthodox Tewahido Church commemorates the feast of the saint  on 24th day of each month of which some are  great annual  feasts – on Tahisas 24 (January 3), his birth,  Megabit 24 (April 2) his conception), Ginbot 12 (April 20)the departure of his relics and Nehasie 24(August 30) the departure of the saint. 

Based on the covenant God made with His saints as mentioned in various parts of the Holy Scripture, such as (Matthew 10:40- 42), today (August 30), many believers came to his famous Monastery, Debre Libanos which is a place of pilgrimage to celebrate colorfully  the feast of the saint.  

Let us invoke the fatherly intercession of St Tekle Haymanot so that he may help us to promote more intense prayers for unity, love and peace!!
Source:

  • Ethiopic Synaxarium
  •  Gedle Tekle Haymanot (Hagiography of Tekle Haymanot).

Filseta: The Fast of the Assumption of St. Mary

August 22, 2016
By Kassa Nigus
Filseta is one of the seven canonized fasts of the Ethiopian church, which is observed as a remembrance of the fast the apostles held in passion of witnessing the falling asleep and assumption of Saint Maryam (Mary). It covers the period from the 1st to the 15th of Nehasie (August 7-22). Filseta literally means movement in the Ge’ez language, and is used to refer to St. Mary’s assumption. 

When St. Mary departed from this world, the apostles tended her body and carried it to Gethsemane for burial. Some of the Jews blocked their way to prevent them from burying the body, and decided to snatch and burn it to ashes for fear it may thereafter bring news of another ‘resurrection’ and ‘ascension’.

Knowing the evil intent of the Jews, GOD sent HIS angel and took away the body of HIS Mother in glory to the Heaven. The Angels then took the body to Paradise, accompanied by John the Apostle, and laid it under the Tree of Life. When John returned to the other apostles, they asked him where the Virgin Mary was. He told them that her body was placed under the Tree of Life by an Angel. The Apostles then said to each other, "John saw and we did not; let us pray and fast that we can see also."

 They fasted and prayed for fifteen days, after which the Angels of GOD brought the body of the Virgin to the Apostles. They buried the body of the Virgin on Sunday. "On Tuesday, three days later, the Virgin Mary rose from the dead, just as CHRIST had resurrected."

St. Thomas the Apostle was not present at the time of St. Mary’s departure. He was on duty in his apostolic diocese of India. As he went back to Jerusalem carried on a cloud, he met St. Mary while ascending. Thomas then said to her, "I was not chosen to see your SON’s ascension in Glory, nor was I to witness yours. How sinful I am!" But She told him that he was the first to see Her ascending, and gave him the garment (also known as Megnez or Seben in Ge’ez) with which her rested body was covered as a token. That filled him with grace and ecstasy.
 
When St. Thomas arrived where the disciples were, they told him about St. Mary’s departure and he said to them as if he knew nothing, "You know how I conducted myself at the resurrection of the LORD CHRIST, and I will not believe unless I see her body." They went with him to the tomb, and uncovered the place of the body, but they did not find it. Everyone was perplexed and surprised. After confirming her death and seeing the empty tomb, St. Thomas told them how he saw her assumption, and showed them the garment which she gave him as a proof. Priests of the Ethiopian church usually cover their hand-held crosses with a piece of garment to remember the Seben St Thomas received from St Mary.   

 Despite St Thomas’ account of St Mary’s resurrection, the Apostles were eager to witness it first hand, and so one year later they started fasting and praying starting from August 7. On the 22nd of August (i.e., after 15 days of fasting) St Mary came with her beloved SON, JESUS. On that day, JESUS CHRIST performed the Divine Liturgy designating St Peter as assistant priest and Deacon Stephen (coming from heaven) as an arch deacon, and gave them the Holy Qurban (Communion). After the service, HE ordered the apostles to preach and witness the resurrection and assumption of His Mother throughout the world. 
 
Filseta is the most dutifully observed fast among Ethiopian Orthodox Christians next to the great fast (lent). The faithful including children, who do not actively take part in the other fasts of the church, fast for 15 days joyfully taking Holy Communion. Church Services including the Divine Liturgy are carried out for an uninterrupted 15 days. Churches across the nation are therefore usually filled with the faithful during this period as many of the believers go on a retreat (subae).  
 
May Her intercession and blessings be with us now and forever. Amen.
 
Source: Ethiopic Synaxarium, on Nehasie 16 (Agust 22). 

Saint Peter: Let us build three Tabernacles, one for You, one for Moses, and one for Elijah

August 19, 2016

By Kassa Nigus

The Ethiopian Orthodox Tewahido Church celebrates the Feast of Transfiguration of Our Lord Jesus Christ every year on Nehasie 13 (August 19). The feast is observed in remembrance of the revelation of Christ’s Divine glory before the Apostles Peter, James, and John on Mount Tabor.

The Ethiopic name of the holiday, ‘Debre Tabor’, which translates to Mount Tabor, pertains to the mountain on which our Lord manifested His divinity and the glory of His kingdom. The event of the Transfiguration is recorded in three of the four Gospels: Matthew 17:1-9, Mark 9:2-8, and Luke 9:28-36.

Six days after our Lord asked His disciples, “Who do men say that I am?” on their way to Caesarea, He left nine of His disciples at the foot of the mountain and took the remaining three—Peter, John, and James—to the top of the mountain. While they were atop, our Lord was transfigured. His face shone like the sun; His garment became as white as snow. At that moment, He revealed His divinity and the glory of His kingdom. Moses and Elijah were heard speaking to Him. 

Saint Peter then said, “It is good for us to be here; if it is Your will, let us build three tabernacles, one for You, one for Moses, and one for Elijah.” As he was speaking this, a bright cloud covered them and a voice was heard from the cloud, “This is My be-loved Son, in whom I am well pleased. Hear Him!” Peter and the others fell on their faces out of fear. Lord Jesus came and touched them and said, “Get up, do not be afraid.” They opened their eyes. As they were coming down the mountain, Lord Jesus commanded them to not tell what they have seen to anyone until the Son of Man has risen from the dead.

The reason why He left the nine disciples at the foot of the mountain while he took the other three to the top, it is because among the nine was the one (Judah) who did not deserve to see His glory; should He have left him alone, Judah would have used that as an excuse to betray Jesus.

In the Old Testament, the presence of light and cloud often signified the Divine presence (Ex.24:15-17). The bright radiance and shining of the face is also a characteristic of those closest to God. Such was the case of Moses who spoke to God face to face. (Ex.34:29-35)  

Likewise, on Mt. Tabor the cloud signified the Divine presence. Despite the fact that there are different mountains in Israel, Christ chose Tabor to be the place where He revealed His divine glory to fulfill St David’s prophesy about the mount saying, “Tabor and Heron shall rejoice in thy name.” (Psalms 89:12) According to the Church’s teachings, Tabor also represents God’s kingdom.  

Why did Jesus choose Moses and Elijah?

If one may ask why He chose Moses and Elijah, it was to fulfill His promise to Moses and a wish that Elijah had. Moses and Elijah represent the two principal components of the Old Testament: the Law and the Prophets. Moses had got favor before God and spoke to God 570 times as mentioned in the Bible. Accordingly, Moses yearned to see God’s face and once asked Him to reveal Himself to him. But God told Moses that this will happen later, and the promise was fulfilled during the Transfiguration. (EX.33:18-23)  

Elijah is considered the greatest of the prophets, and some even went to the extent of mistaking him for Our Lord Jesus Christ when they saw the miracles He performed. So our Lord brought Elijah to Mount tabor to ascertain that he is just a prophet, not Christ.   In spite of their desire to see His glory, when He finally revealed Himself to them, Moses chose to go back to his grave and Elijah to his chariot as they could not stand before His glory.

Symbolism of Moses and Elijah in the transfiguration

As the ten foolish and wise virgins (Matt. 25:1), symbolized all the wise and foolish human beings, the Lord gave us His Transfiguration with Moses and Elijah, as a symbol of the transfiguration which the Lord will grant to all human beings in eternity.

Elijah represents the virgins (of either sex), and Moses represents the married. Rather Moses married more than once. He married Zipporah the daughter of the priest of Midian (Ex.2:19-22). He also married an Ethiopian woman (Num. 12:1), who was a symbol of the acceptance of the Gentiles.

 Moses represented those who were dead. And Elijah represented the living who have not yet died. Elijah represents those who have lived a life of ascetics in the wilderness, as he was himself on the mountain of Carmel; and Moses represents those who have lived in the world with their families in a social life. One of them represents the life of monks, and the other represents the ministry and the guidance of crowds.

The feast of Debre Tabor is the source of a special trend of celebration in the traditional schools of the Ethiopian Church known as Abinet Schools. The feast is known in those schools as the ‘Feast of Disciples` as three of the apostles were honored to witness the Transfiguration.

At least two weeks prior to the feast,  those students who follow their studies in the countryside go house to house begging for grain and other ingredients for baking bread and brewing homemade beer. They then invite believers and church fathers in their localities and celebrate the feast joyously. Therefore, it is crucial that we shall hand down to generations this colorful religious holiday and tradition which are still practiced in our church schools.

                   To Him is the Glory forever!

Source:

• –1986:177- 178.  These Truths We Hold the Holy Orthodox Church Her Life and Teachings. Compiled and edited by a monk of St. Tikhon’s monastery.

• Pope Shenouda III, 1998. The Transfiguration and some meditations upon the feast of the Transfiguration.  

•  ኅሩይ ኤርምያስ 1995 E.C. መዝገበ ታሪክ፤ ክፍል 2፣ ገጽ 145. (Hiruy Ermias 1995 E.C. Mezgebe Tarik,part 2, ,pp.145).

The Conception of the Blessed Virgin Saint Mary

August 13, 2016

By Tsegaye Girma 

The Ethiopian Orthodox Tewahido Church celebrates the conception of St Mary on Nehasie 7 (August 13). Church manuscripts such as the Synaxarium and Teamire Mariam (Miracles of St Mary) provide some details about St Mary’s parents. 

According to those documents, the father of Mary is named Joachim, and her mother is called Hannah. The righteous couple had produced no child even at the later stage of their lives for Hannah was barren, and they were very sad because of that. Infertility was a cause of shame in those days, and drew insults such as, “O you who lack the blessing of God.”  

Joachim and Hannah were sad due to that, and thus devoted themselves to rigorous prayer and fasting, in isolation to entreated God day and night for a child. They also vowed that if they brought forth a child, they would offer him/her to serve in the Temple of God. 

One day when Joachim was in the sanctuary praying and kneeling in supplication, slumber descended upon him and he slept. While Joachim was napping St Gabriel, the angel of God, appeared unto him, and said to him, “Behold, your wife Hannah shall conceive, and she shall bear you a daughter, and in her shall be joy and salvation for the entire world.” 

Joachim then woke up, went to his house, and told his wife the vision he had seen in the temple. Accordingly, Hannah conceived, and brought forth our holy Lady, the Virgin Mary, the God-bearer, the object of boasting of the entire world. St Mary’s role in the salvation of humanity is profoundly central as she is the one who conceived and brought forth Our Savior Jesus Christ. 

May her blessings and intercession be with us!!

Source:    
• Ethiopic Synaxarium, Nehasseie 7 (August 13). 
• Miracles of St Mary (the book of Teamire Mariam), 1989:16.

 

Filseta: The Fast of the Assumption of St. Mary

August 22, 2016
By Kassa Nigus
Filseta is one of the seven canonized fasts of the Ethiopian church, which is observed as a remembrance of the fast the apostles held in passion of witnessing the falling asleep and assumption of Saint Mary. It covers the period from the 1st to the 15th of Nehasie (August 7-22). Filseta literally means movement in the Ge’ez language, and is used to refer to St. Mary’s assumption.

When St. Mary departed from this world, the apostles tended her body and carried it to Gethsemane for burial. Some of the Jews blocked their way to prevent them from burying the body, and decided to snatch and burn it to ashes for fear it may thereafter bring news of another ‘Resurrection’ and ‘Ascension’.

Knowing the evil intent of the Jews, God sent His angel and took away the body of His Mother in glory to the Heaven. The Angels then took the body to Paradise, accompanied by John the Apostle, and laid it under the Tree of Life. When John returned to the other apostles, they asked him where the Virgin Mary was. He told them that her body was placed under the Tree of Life by an Angel. The Apostles then said to each other, "John saw and we did not; let us pray and fast that we may see also through the will of God.”

 They fasted and prayed for fifteen days, after which the Angels of God brought the body of the Virgin to the Apostles. They buried the body of the Virgin on Sunday. "On Tuesday, three days later, the Virgin Mary rose from the dead, just as Christ had resurrected."

St. Thomas the Apostle was not present at the time of St. Mary’s departure. He was on duty in his apostolic diocese of India. As he went back to Jerusalem carried on a cloud, he met St. Mary while ascending. Thomas then said to her, "I was not chosen to see your Son’s Ascension in glory, nor was I to witness yours. How sinful I am!" But She told him that he was the first to see Her ascending, and gave him the garment (also known as Megnez or Seben in Ge’ez) with which her rested body was covered as a token. That filled him with grace and ecstasy.

When St. Thomas arrived where the disciples were, they told him about St. Mary’s departure and he said to them as if he knew nothing, "You know how I conducted myself at the resurrection of the Lord Christ, and I will not believe unless I see her body." They went with him to the tomb, and uncovered the place of the body, but they did not find it. Everyone was perplexed and surprised. After confirming her death and seeing the empty tomb, St. Thomas told them how he saw her assumption, and showed them the garment which she gave him as a proof. Priests of the Ethiopian church usually cover their hand-held crosses with a piece of garment to remember the Seben St Thomas received from St Mary.   

Despite St Thomas’ account of St Mary’s resurrection, the Apostles were eager to witness it first hand, and so one year later they started fasting and praying starting from August 7. On the 22nd of August (i.e., after 15 days of fasting) St Mary came with her beloved Son, Jesu. On that day, Jesus Christ performed the Divine Liturgy designating St Peter as assistant priest and Deacon Stephen (coming from heaven) as an arch deacon, and gave them the Holy Qurban (Communion). After the service, He ordered the apostles to preach and witness the resurrection and assumption of His Mother throughout the world. 

Filseta is the most dutifully observed fast among Ethiopian Orthodox Christians next to the great fast (lent). The faithful including children, who do not actively take part in the other fasts of the church, fast for 15 days joyfully taking Holy Communion. Church Services including the Divine Liturgy are carried out for an uninterrupted 15 days. Churches across the nation are therefore usually filled with the faithful during this period as many of the believers go on a retreat (subae).  

  May Her intercession and blessings be with us now and forever. Amen.

 Source: Ethiopic Synaxarium, on Nehasie 16 (Agust 22).