AMECEA: Why 19th AMECEA Plenary Assembly will be Celebrated in Ethiopian Rites and Differences between the Ethiopian Rites and the Latin Rites

The opening Eucharistic Celebrations of the 19^th AMECEA Plenary Assembly is set to be celebrated in the Oriental (Ethiopian) Rite. According to AMECEA Secretary General Rev. Fr. Ferdinand Lugonzo, two aspects formed this decision.

“This is a public Mass that will have representations from the Ethiopian Government as well as representation from all the Eparchies (Dioceses) of Catholic Church in Ethiopia. Since Ethiopia as per now uses the two Rites (Latin-Roman and Oriental-Ethiopian) but majorly the Oriental-Ethiopian Rite, most of the participants during the opening ceremony will be those who are familiar with the Rites and therefore it is important to give them a chance to fully participate,” he explained.

“Secondly the AMECEA Executive Board purposely decided that the opening Mass for the AMECEA 19^th Plenary Assembly should be in the Oriental-Ethiopian Rite as a sign of acknowledgement that within AMECEA Region, there is diversity of Liturgical Rites and therefore owing to the fact that the Plenary Assembly is being hosted by a country that has that Rite, we members of AMECEA, as one family of God have to acknowledge this Rite and participate in it as a sign of our togetherness,” Fr. Lugonzo elaborated.

There are a number of differences as well as similarities between Oriental and Latin Rites. However, according to Rt. Rev. Tesfaselassie Medhin, the Bishop of Adigrat Diocese, the holistic structure and content, elaborating these similarities and differences is not always used in its entirety except in monasteries. He therefore assured participants of AMECEA 19^th Plenary Assembly that the Liturgy during the opening ceremony will not be complicated.

Some of the notable difference between the Oriental and Latin Rites Liturgy include the following: In the Oriental Rite, the ministers of the Liturgy (Mass) are priests and ordained deacons while in the Roman Rite children and lay persons may serve in the Mass; In the Oriental liturgy they use leavened bread and fresh and pure wine during Mass, in the Roman liturgy they use unleavened bread and wine; Liturgical Vestments for Clergy also have some variations between the Oriental and Latin Liturgies. Additionally, the act of a Priest or Bishop blessing the congregation is done with a cross in Oriental practice as opposed to the Latin Rites where this is done by fingers. Also in Oriental Rites women and girls veiling their heads during worship, whether at church for the liturgy, or at home for family prayer time as opposed to Latin practice where this is not necessary.

For an in-depth analysis of the similarities and differences between the Oriental (Ethiopian) and Latin (Roman) Rites, AMECEA Online News sought the assistance of Bishop Medhin who is also a member of AMECEA Executive Board Representing Ethiopian Catholic Bishops Conference. Bishop enlisted the assistance of two liturgy experts who managed to compile the following information in regards to the differences and similarities between the Latin (Roman) and Ethiopian (Oriental) Rite.

DIFFERENCES BETWEEN LATIN AND ORIENTAL RITES AS EXPLAINED BY THE FIRST LITURGICAL EXTERT

ETHIOPIAN RITE MASS (1)

Introduction

The Ethiopian and Eritrean Catholic Churches are distinct bodies within the Catholic communion, in the fold of which they enjoy the status of sui iuris Metropolitan Churches under their respective Archbishops and Councils of Hierarchs of Addis Ababa and Asmara, respectively. This situation is caused by the fact that these two Churches branch off the ancient Orthodox Tewahedo Church, who confesses with fervour the doctrine of the Incarnation of Jesus Christ in the terms of St Cyril of Alexandria: “One nature of the incarnated Word of God.” The Popes of Rome have agreed that this Christology is a valid expression of the faith of the whole Church, repeating what Vatican II had stated about the Oriental Churches, who possess the Apostolic tradition (LG 23, UR 14-17).

The region’s Catholic Church shares in the history and ecclesiastical tradition of her Mother-Church, including her liturgy and specifically the Order of the Sanctification (Ser’ata Qeddase), as Holy Mass is called here.

Both the Roman and Ge’ez Eucharist rites are basically identical insofar as both develop along the lines of:

Initial Rites

Liturgy of the Word

Liturgy of the Eucharist

Concluding Rites

These may be observed already in the first account of the Eucharist after the New Testament writings, under the pen of Justin Martyr, the Philosopher of Naplouse (Apology I, 65, 67):

(greeting)

Reading

Preaching

common prayers

kiss of peace

transfer of gifts

anaphora

(fraction)

Communion

dismissal.

The Roman and Alexandrian traditions differ at the same time as they are identical on several points:

The Initial Rites

The Initial Rites owe much to the stational liturgy which developed in various ways in most episcopal cities after the Peace which followed Constantine’s edict of Milan (313 A.D.): litanies, intercessions, antiphons and psalms were sung until people gathered before the church, prayers were said, and the congregation followed the clergy in. To this, the 5th century saw the evolution of the different forms of manufacturing and preparing the bread and wine ahead of the liturgy and in another place than the sanctuary (prothesis). It took in Egypt an almost sacramental character, before the transfer of the gifts became a solemn procession after Gospel and homily, where Christ going to the altar to consume his sacrifice was carried by the priests surrounded by the armies of angels and acclaimed by faithful who were invited to leave behind every earthly concern (this is almost the same today in the Byzantine tradition). From the 8th century, this procession was abandoned in Alexandria and Ethiopia, as the preparation of the offerings was done directly at the altar from the start. This caused a total rearrangement of the rites of the Initial rites including the previous beginning, the rite of the preparation (prothesis), and the rites of the pre-anaphora, between homily and anaphora.

The initial invocation of the Holy Spirit, the most solemn singing of the Doxology Ahadu Ab qeddus (‘One is the Holy Father, One is the Holy Son, One is the Holy Spirit!’), the Prayer of Thanksgiving, the Prayer of the Prothesis, the Absolution of the Son over the prostrated assembly and the solemn incensing mark the Alexandrian Initial rites.

One detail: regularly, a dialogue occurs between the deacon (“Stand up to pray!”), faithful (“Lord, have mercy on us!), celebrant (“Peace with all of you”), faithful (“With your spirit”). It is placed as a hinge which articulates different sections of the service.

The Liturgy of the Word

Four readings are proclaimed in the four directions, likening the upper place they are read from to Mount Sinai and Mount Zion. The deacon reads out Paul towards the west, a second deacon reads from the Catholic letters towards the north, the assistant presbyter proclaims the Acts of the Apostles towards the south. After prayers and incensing, the deacon and the faithful alternate the Psalm which matches the Gospel (Mesbak) and after a procession the Celebrant reads the Gospel towards the east.

Note that, while the Old Testament may be read at other services and especially during Holy Week, the New Covenant alone is admitted at Mass.

The homily is often given now but is also often given at the end of the service, which is an ancient custom.

The Pre-Anaphora

The Liturgy of the Eucharist opens by Pre-anaphoral rites, the first of which is an apology of the celebrant. “Catholic intercessions” for peace, the hierarchy and the assembly are offered and the creed is recited, followed by the Washing of the hands and the Kiss-greeting of peace.

The Anaphora

The Missal counts 14 or 17 Eucharistic prayers, who sometimes develop with simple images profound mysteries such as the Holy Trinity or the Incarnation. Characteristic is the place of the Diptychs at the end of the initial Thanksgiving, before the leader to the Sanctus. The Sanctus does not have the Benedictus part, but the Benedictus will be part of the Fraction. The Holy Spirit is asked of the Father to operate the Eucharistic transformation.

The Communion Rites

The Fraction is solemn, pointing to the very meaning of receiving Holy Communion. It introduces one to the Lord’s Prayer. The probably 5th-century hymn of the “The hosts of the angels of the Saviour of the world” (composed to accompany the great entrance in ancient Alexandria) is sung before the Absolution of the Father is said. The Call to communion “The Holy Things are for the holy ones” brings about the assembly’s protest that “One only is the Holy Father, One only is the Holy Son, One only is the Holy Spirit.” To which celebrant and assembly alternate to invoke 41 times the mercy of Jesus Christ as the celebrant raises the Holy Bread up, and the Prayer for the Reconciliation of Penitents is recited over the people. The Confession of Faith in the Eucharist is proclaimed before Holy Communion is shared, always under both species. The thanksgiving follows.

The Concluding Rites

This is the time to execute additional hymns, give announcements, etc. Blessing and dismissal end the ceremony.

Outline of the Eucharistic Service according to the tradition of the Alexandrine-Ethiopian Churches

Part I: Preparation and Opening Rites

The curtain is openAhead of the Eucharist, the Divine Office in various forms, always including the Prayer of the Covenant.

The curtain is closedPreparation of breads and wine in the BethlehemPreparation of the celebrant and of the altarWashing of the hands [The public service begins here] Entrance of the offerings (agbe’ota geber) into the church and sanctuary. Antiphon.Initial epicletic monition of the celebrant Selection and offering of the BreadPreparation of the chalice Blessing of the offerings

Priests’ expression of communion (Orate, fratres)

Doxology: Aḥadu Ab Qeddus + Ps 116

Dialogue: deacon (“Stand up to pray!”), faithful (“Lord, have mercy on us!), celebrant (“Peace with all of you”), faithful (“With your spirit”).

Prayer of Thanksgiving of St. Basil

Dialogue

Supplication for those who bring an offering

Dialogue

Prayer of the Prothesis (Ṣalota ‘enforā)

Covering of the offerings

Diaconal warning introducing the Absolution

Absolution of the Son

LitanyCensing (Aserqot: reckoning of the exact point in time at which this service is being celebrated, in relation with the Incarnation of the Lord, Prayer, Blessing of the 5 grains of incense, Laying of 3 grains of incense, Praise, Prayer of the incense, Intercessions, Hymn to the “Golden Censer”, Solemn incensation of the altar, the four corners, and all the church).

Part II: LITURGY OF THE WORD

Readings

Paul

Apostle

Acts

For each reading: a preparatory prayer; the reading towards a cardinal point; a singing of conclusion

Intercessions

Praise of our Lady Mary

Hymn of the Incense

Trisagion and Prayer of the Covenant

Gospel: Prayer of the Gospel

Psalm versicle (Mesbaµk)

Blessing of the universe

Other prayer

Censing of the Book

Procession

Reading

Acclamation

Intercessions by the Assistant Priest

Homily, unless done before the final blessing.

Dismissal of the Catechumens

Part III: LITURGY OF THE EUCHARIST

Pre-anaphora

Prayer of the veil, to access the altar (transitional prayer)

“Catholic intercessions” for peace, the hierarchy and the assembly

Creed (Nicene or Amakneyo, from the Didascalia)

Washing of the hands

Kiss-greeting of peace

Anaphora (pattern of the anaphora of the Apostles)

Title

Dialogue

Thanksgiving (1st part)

Dyptichs

Prayer of blessing (more Intercessions incl. for the dead)

Thanksgiving (end of the “Preface,” i.e., “Proclamation”)

Pre-sanctus (with leader to Sanctus)

Sanctus

Post-sanctus

Institution narrative, ended by the Command to Repeat

Anamnesis

Epiclesis, developed by a first

Consignation and the Fraction (Melismos or symbolical ‘breaking of bread’, Fatteto)

Communion

Prayer of the Fraction

Our Father

Embolism

Hymn “The hosts of the angels of the Saviour of the world”

Inclination

Absolution of the Father

“Manual acts”: Sancta sanctis

Elevation-Invocations: O Lord, have mercy on us, O Christ

Prayer for the Reconciliation of Penitents

Confession of Faith in the Eucharist including a second

Consignation, and then the Commixture

Reading of the “Faith of the Fathers” (Haymanota abaw)

Communion of the Clergy and singing of the Malk‘a kwerban

Communion of the Faithful, incl. the Comminutio (Fetate)

Thanksgiving

Conclusion

[Homily, Malk’a Iyasus, Weddase Maryam…]

The Clergy secretly does the Purification of sacred vessels, singing the second part of the Malk‘a kwerban

Blessing and absolution

Dismissal

Imposition of the celebrating priests’ hands

Blessed water is distributed

DIFFERENCES BETWEEN LATIN AND ORIENTAL RITES AS EXPLAINED BY THE SECOND LITURGICAL EXTERT

ETHIOPIAN RITE MASS (2)

The differences and the similarities of Ethiopian and Roman Rite.

Introduction

How did the various RITES originate in the Christian World?

In the Apostolic time, with Jerusalem as the point of origin, Christianity spread East to Antioch, South to Alexandria, West to Rome and North to Byzantium, soon to become Constantinople.

These Metropolitan areas, together with many small neighboring towns, laid claim to enthusiastic communities of believers (Christianity) in the new Religion.

Wherever the Apostles went whether to the East, the West, the South, or the North, they brought with them the same Creed (the same faith), the same code (canon), the same cult (liturgy) that had originated in Jerusalem;

When the first church growing and spreading in the four directions of the world, Christianity was growing with the different local cultures and languages, because of this development in different parts of the world, so that within the same Christianity various rites were appeared; therefore, in this developing process Christianity, various rites were created in the domain of each Patriarchates.

Five Patriarchates (Fathers) of Christian Metropolitans:

1. Rome is the Head of Western (Latin) Tradition and Rite.
2. Constantinople is Called by Constantine the great; the New Rome in the East, Byzantine Tradition and Rite Father.
Alexandria is the Head Seat of Coptic and Ethiopian Eastern Tradition and Rite Father.
4. Antioch is the Head Seat of East and West Syrian Eastern Tradition and Rite.
Jerusalem is the first source of all Patriarchates.

These first Five patriarchates are the sources or the origins and the Fathers of the various liturgical families, their traditions and their Rites.

A brief definition of the RITE

A “Rite is the specific liturgical, theological, spiritual and disciplinary heritage, distinguished according to peoples’ culture, tradition and historical circumstances, that finds expression in each autonomous or particular church’s way of living the Christian faith.”

Therefore, a Rite means the whole style of life for a particular church with its specific discipline (Canon), her own liturgical usage and inherits a theological and spiritual patrimony (LG.23). So, every rite has its own founder; for example, the Latin rite was founded by St. Peter in Rome around the year 42 A.D.

In the East there are seven major rites; (all others are

the families of these major rites).

Major Eastern Rites

1.the Armenian

2.the Byzantine

the Coptic

4.the Ethiopian

5.the East-Syrian (sometimes called Assyro-Caldean),

The West Syrian (or Antiochene),

7.the Maronite (or Syro-Maronite) Rites.

These rites are found in both in Catholic and Orthodox Traditions, except for the Maronite rite which is Catholic tradition.

Ethiopian Rite

The Ethiopian rite in the form now known to us (that is from the thirteenth century on wards) is closely modeled on the Coptic rite. It takes a very large number of its components from this rite but adds rites and formularies of various origins, including that of Syria and some are native (her own).

The Ethiopian liturgy of the Mass has two main parts:

1) The pre-Anaphora (Ordo Communis)

The pre-Anaphora is invariable and common to all the Anaphae except the readings from the New Testament. It is usually long and starts with six Psalms (Pss 25 ;61; 102; 103; 130; 131).

The Pre-Anaphora consists of prayers for the cleansing of the celebrants and the vessels, prayers of vesting, the prothesis of the Eucharistic elements (ending with Ps 117)-the Doxology; Prayer of Thanksgiving of St. Basil; the enarxis i.e. the prayers of the oblation, the prayers of the “wrapping” or the prayer of the Shroud, the prayer of the Absolution of the Son and a long Intercession or prayer of the Faithful, and then the liturgy of the catechumens, such as censing of the Eucharistic elements and the Altar, censing of the priests and the faithful, the Icons, the prayers of Intercession for the living and the departed, the three lections one from Pauline Epistles, Catholic Epistles and Acts of the Apostles. The Trisagion addressed to Christ and embellished with Incarnational epithets; Prayers of the Gospel, the chanting of the antiphon from the Psalms, the blessing of the four quarters of the World, the censing of the Gospel and then the reading of the Gospel and a sermon.

The pre-Anaphora concludes with a long litany of intercession for the Church, for the catechumens and for the faithful, especially for the poor, and the dismissal of the catechumens; reciting the Nicene Creed or of the Apostles, Confession of Faith in the mystery of the Holy Trinity, in the full Deity and Humanity of Christ, in the goodness of all that is created etc. followed by the lavabo, the prayer of salutation and the kiss of peace.

2.The Anaphora:

The Anaphora is a Greek word, meaning thanksgiving. From a very early date the name for the Eucharistic prayer is called Eucharistia in Greek. In Ethiopian rite it is called ‘Akuotete Qurban’, thanksgiving Prayer. In the Roman rite for many centuries this prayer has been entitled Canon (Lat. rule).

There are 14 to 20 known Ethiopian Anaphoras; the Ethiopian Orthodox Church, which makes use of no less than 14 official Anaphoras in the celebration of the Mass. But Some Ethiopian monasteries use additional Anaphoras as a local practice.

The Ethiopian and Eritrean Catholic church use 17 of the Anaphoras, here the three more Anaphoras are: 1. the Anaphra of St. Mark the Evangelist, 2. Meaza Qidasie of st. Giorgis of the Gasicha , 3.the Anaphora of St. James the Brother of the Lord.

The Anaphoras are variable according to the liturgical seasons and feasts.

The Abbreviations and the Names of 20 Ethiopian Anaphoras:

AMG = Alternative Ethiopic Anaphora of Our Lady Mary by Gregory.
AP = Ethiopic Anaphora of the Apostles (that found in the Testamentum Domini)
Ath = Ethiopic Anaphora of st. Athanasius of Alexandria
B = Ethiopic Anaphora of st. Basil the great.
CI = Longer Ethiopic Anaphora of st. Cyril of Alexandria.
CII = Shorter Ethiopic Anaphora of st. Cyril.
D = Ethiopic Anaphora of st. Dioscorus of Alexandria.
E = Ethiopic Anaphora of st. Epiphanius.
GC = Ethiopic Christmas-Anaphora of st. Gregory.
GH = Ethiopic Hosanna-Anaphora of st.Gregory.
J = Ehtiopic Anaphora of Our Lord Jesus Christ (that found in the Testamentum Domini).
JB = Ethiopic Anaphora of st.James the Lord’s Brother.
JC = Ethiopic Anaphora of st.John Chrysostom.
JE = Ethiopic Anaphora of st.John the Evangelist.
JS = Ethiopic Anaphora of st.James of Sarug.
M = Ethiopic Anaphora of Our Lady Mary.
MC = Ethiopic Anaphora of Our Lady Mary composed by Cyriacus of Behnasa (Egypt).
MG = Ethiopic Anaphora of Our Lady Mary by Gregory.
MK = Ethiopic Anaphora of St. Mark of Alexandria.
O = Ethiopic Anaphora of the Three Hundred and Eighteen Orthodox.

The structure of the Ethiopian Anaphoras

The Ethiopian Anaphoras are divided into two groups according to their basic Structures; those of West Syrian (Syro-Antiochene) Type and the Alexandrian Type.

Antiochene type Alexandrian Type.

Preface 1. Preface
Sanctus 2.Intercessions
Post-Sanctus 3. Sanctus
Institution Narrative 4.Epicletic post Sanctus
Anamnesis 5.Institution Narrative
Epiclesis over Oblate 6.Anamnesis
Epiclesis over the faithful 7.Epiclesis over Oblate
Intercessions 8. Epiclesis over the faithful
Epiclesis Doxology 9.Epiclesis Doxology

Structure of the Ethiopian Church Building

The Ethiopian Church Valued highly the Didascalia, accurately and Precisely followed it in her Christian life including the Construction of her Churches. The shape of the churches is either round or rectangular.

four entrances, one facing each of the four major directions of the earth; North, South, East and West.

North entrance is for the men, South for the Women, East for the Celebrants and west for the choirs.

The church buildings are highly revered by the people.

Ethiopians usually build their churches in pleasant spots and surround them with walls of massive stones which add to the solemnity and the quietude of the buildings.

The Insides of the Ethiopian churches are, according to Coptic Custom, divided into three adjoining Parts.

1) Qené Mahlet (the place of the Cantors),

It is the outer ambulatory or a passage that separates the two inner circular divisions of an Ethiopian-rite Church.

The Qené Mahlet is occupied by the Dabtaras or cantors, who sing hymns and praise God to the accompaniment of musical instruments, drums, prayer sticks and sistra (Sanasl).

2) Qeddest (Nave) = Holy:

The Qeddest is surrounded by the Qene Mahlet, it is generally occupied by priests and Deacons and is reserved for communicants, who receive the sacraments, the women segregated from the men. communion.

3) Maqddas (Temple): Holy of Holies,

The Maqddas is a sanctuary or the Temple which is the innermost part of the Ethiopian church. It is also called Qeddesta qeddusan (Holy of Holies), and there is the square room in the center of the Maqddas where the Tabot or Ark rests behind a veil.

During service women stand to the right, and men to the left.

No one may enter the church without first removing his shoes. This custom is based on the command given to Moses by God (Ex. 3: 5; Acts 7 : 33).

4) Bethlehem

Bethlehem is the kitchen of the church (small house) where bread for the Eucharist and wine are prepared by the deacon or by the monk. The term Lehem has the significance of bread or nourishment, and Beth is House. Therefore Bethelehem means the house of the bread, and it is an honourable place.

Each Church should have a “Bethlehem,” built within the inner Churchyard facing the east. This house is used for the preparation of the Holy Communion (the bread and wine used in

the Eucharist). This house represents Bethlehem, the town where the Messiah was born.

None may enter the maqddas (sanctuary) except the officiating priests, deacons.

The Tabor (Sillat, Ark of the Covenant)

The blessing of the Tabot by the Abuna (bishop) constitutes the consecration of the church. It is the Sillat or Tabot which is consecrated and gives sanctity to the church in which it is placed. Therefore the sanctuary of the church depends upon the presence of the Tabot and without it services cannot be held. On occasion when the Tabot is removed from the church and carried in processions as on the Feast of Epiphany, it is covered with a cloth and everyone bows or prostrates himself to it on passing; The Tabot symbolises the OT Tablets and the presence of God in the Ethiopian church tradition. So the Tabot is a focal point of Ethiopian worship.

The Tabot is placed over the Mambar (Throne). It may be a portable altar-slab of wood or stone inscribed with symbol and divine names and kept in a flat box. Thus Manbara Tabot signifies the Table on Which the Tabot is laid over.

Special care should be taken to have the Tabot sitting on the altar, covered with beautiful cloth marking its importance as well as hiding it. For it is here that heaven and earth meet, that the covenant in the Son of God’s own flesh and blood unites all the community in the communion of the Holy Spirit, into the one Body of Christ through whom we have access to God Our Father.

Ethiopian liturgical vestments (Libse-Tekhno):

The vestments of the Ethiopian rite are derived from the Coptic Church.

Marsie-Hazen (Blatta), confirms that the priestly vestments and ornaments in use in the Ethiopian church, which have come down direct from the OT., and of extreme richness, and are often part of the inherited belongings of the kings or the nobles.

The vestments of the priests for the liturgical service comprise.

Qamis (alb): of white or coloured silk, reaching to the ankles. It corresponds to the Latin camiccia.
Hebbane or Ghelbab: is as the kidaris of the Copts, which answers to the Latin amice, that is a white linen cloth by which the priests cover their head.
Motaht (stole) : is of the usual Byzantine pattern, and the Pieces are joined together infront with a narrow opening through which the head can pass.

Zennar, Fiqar Qenat (girdle : which is of the same colour as the vestments, and it holds the Qamis together.

Cappa or kabba : is a kind of cloak with a hook, hanging from the neck down to below the knees and fastened at the top.
Lanqa: is almost circular in shape with five points which are cut in the form of a cross. These cruciform points are said to symbolise the five wounds of our Lord. The Lanqa is worn over the Cappa (mozzitta) and is sometimes sewn to it.
Zawd: is the name given to the crown, and it is used by clergy in the order of deacon, bishops and abbots, as part of liturgical vestments.
Qobe: is a monastic cap; the monk wears his head with it. (The monk received a tall white hat, a bonnet of perfection).
The bishop, in addition to the priests’ uses a crown and a pastoral staff (Batra Nolawi) ending in two entwined serpents with a cross between them and carries a small hand cross with which to bless the people. He also wears a pectoral cross and medals on his neck.

The liturgical vestments are blessed by the priests or bishops and are the uniform of the priest when on duty exercising his functions and using the sacred powers which he received at his ordination.

The Ethiopian church ordinarily permits the use of many colours in the sacred vestments, such as white which denotes purity, innocence or glory ; Red is the colour of blood and fire; Black is the colour of mourning; Blue and Violet (are symbolize the penitence).

But the Fetha Nagast (the Law of the Kings) says that the vestments with which mass is celebrated shall be white, as is becoming to priests, and not of varied colours moreover, Our Lord’s clothing became as white as light when He was transfigured (Mt.17:2); also, the appearance of the Angels who announce good news to men is of white colour (Lk. 24:4).

The four year Cycles of the Ethiopian Liturgical year,

The year includes 365 days; every four years, one supplementary day is added at the very end of the year. The years are counted by groups of four inside of which each year, called Zemen i.e. “time”, or era, or even “year” in this context, receives the name of an Evangelist. The year of Mathew – Zemene Matewos is first within in this series, followed by that of Mark. Then comes the year of Luke or leap-year, at the end of which the supplementary day is attached. The year of John ends the four year cycle.

If somebody wants to know whether the year is of Mathew, Mark, Luke or of John, he has to dived the last two digits of the year for four, and if the remainder is one, the year is of Mathew, and if the remainder is two or three or zero, the year is of Mark or Luke and or of John respectively.

The chronology of Ethiopian church follows the Era of Incarnation, that it dates from Our Lord’s Birth; there is a difference of 7 or 8 years between in the Western (Gregorian) and Ethiopian (Julian) system; because the Ethiopian church holds that Our Lord was born 5500 years after the creation of the World, and this gives the 7 or 8 years difference between the Gregorian and Ethiopian chronology. Then there is a system of chronology called “the Years of Mercy or Grace” Amete Mihret, Amete Tsega, the system followed the great lunar cycle.

Why do we repeat the same element many times in the Liturgy?

The reason why we repeat the prayers is that, We have prayers referred to as “Trisagion” (literally “Thrice Holy”), which echo the song of the seraphim surrounding the Throne of God, “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!” (Isaiah 6:3); and also other prayers in the Ethiopian Mass Book; the prayer of Kidan (Covenant) the Trisagion is saying: ‘Holy is God, Holy is the Almighty, Holy is the Living and Immortal One’; etc.

The number three is always at the forefront of our mind because, for Eastern Christians, the mystery of the Trinity is manifest in all that we do. The mystery that God has revealed himself to us as one God in three persons, Father, Son and Holy Spirit. This is the God that we know, the holy, consubstantial, life-giving and undivided Trinity.

And that is our faith that every day, for the rest our lives on this earth, we will wake up glorifying God with our entire being; therefore, we repeat the sweet and tasteful words of the sacred liturgy, because we love them and we have desire to digest them very well.

The Ethiopian rite church has its own laws and orders of fasting.

Accordingly, there are seven fasting periods:

The Great Fast (Lent), has 8 weeks which consist of 55 days.
Every week Wednesdays and Fridays of the year except the Easter Season.
The Fast of Nineveh is a three-days of fast.
Gehad: This fast is observed on the eves of Christmas and Epiphany.
The Fast of the Prophets (Advent), 43 days fast.
The Fast of the Apostles, this fast period sometimes goes beyond 40 days and sometimes falls short of 30 days.
The Fast of Assumption of the Virgin Mary, it is 15 days of fast.

The Ethiopian Tradition has parallel Cathedral and Monastic Hours that remain separate, and have not been fused into one office as in other liturgical families.

1) The Cathedral Service

Native Ethiopian Cathedral hours are a sung office, celebrated solemnly by the Cantor or Masters in the on days of special solemnity. This Cathedral office comprises the three chief hours of Vespers, Nocturns, and Matins, except at certain time of the year such as Lent.

These services are all sung by the Professional Cantors in complex chant in their tradition, drums and Sistrums (Sistra).

The chant is executed “aquaquam”, that is, standing and keeping time with the choir sticks or prayer sticks held in the right hands and accompanying the chant with bodily movements to the beat of drums and the shaking of sistrums. There are twenty four varieties of “aquaquam.”

The rhythmic sway of the chanting Professional Cantor has been compared to the trees of a long tree slowly waving in unison in the breeze. These movements are the famous “liturgical dance” of the Ethiopian Professional Cantors that does not exist in the Latin rite, so that has so fascinated the Roman rite followers in the modern time.

2) The Monastic Services

The Sa’atat or Ethiopian Hours; Praise of Mary; Liton or litany for seven days; etc.

There are precepts concerning one who prays in the Ethiopian church tradition:

First of all, a person who wants to pray shall stand up, as in the words of the Lord: “When you rise up for prayer, you shall stand up” (Mk. 11:25), and also the words of David, who said: “In the morning I will stand before Thee and will appear before Thee (Ps. 5:5).

The second precept is to gird oneself with a girdle, as the Lord has said “Let your loins be girt” (Lk. 12:35).

The third is to turn one’s face towards the East, because that is the direction from which Christ – may He be praised! – has said He will appear in His second coming, and because the Prophet David has said in Psalm 67: “Sing to God who has risen to the heavens, and from heaven, from the East side, has made His voice heard, the voice of power” (Ps.67:33).

The fourth is to make the sign of the cross in the likeness of the cross, from the forehead downward and from the left to right. Crossing oneself is meant to drive away the Devils, as Our Lord has said: “If I by the finger of God cast out devils… .” (Lk.11:20). And also the sign of the cross is made from the forehead downward and from the left to the right to signify that Our Lord descended from heaven to earth and transferred us from the left side to the right. Moreover one crosses oneself because God, with his cross, accomplished the redemption, and also because in this way we remember the grace of the One Who was crucified for us.

The fifth condition is to recite the words of the prayer with fear and trembling. This must be done in such a way that the spirit moves towards the Creator, either in thought only, or with the tongue which interprets the thought.

The sixth is to kneel down and prostrate yourself, with your face on the ground, since our Lord has said: “It is written: the Lord thy God shalt thou adore and to Him only shalt thou prostrate thyself” (Mt.4:10). The Gospel also testifies that Our Lord prayed in the night of His Passion and prostrated Himself and knelt down.

The faithful Christians must say their prayers seven times a day, and this indicates us the Ethiopian church rite prayers have the monastic background.

The following steps are the evident.

The reason why one must pray seven times a day is that David said: “Seven times a day, I give praise to Thee, O Lord (Ps.119:164). One prays in the morning because the Lord has made the light shine on us and has made darkness disappear; at the third hour, because Pilatus condemned Our Lord at that hour; at the sixth hour, because Our Lord was crucified then; and at the ninth hour, because then He passed away. At night you shall praise the Lord because He has given you rest from the toils of the day. You shall praise the Lord at these times because He accepted pain, crucifixion, bitter gall, death and the descent into the tomb at Sunset. The midnight prayer is prescribed because the Bridegroom comes at midnight (Mt. 25:6), and because David has said: “I rose at midnight to prostrate myself before Thee” (Ps.119:62). At midnight also, Paul and Silas prayed in prison (Acts 16:25), and Our Lord also prayed thrice during the night of His Passion and said: “Watch ye and pray that ye enter not into temptation (Mt. 26:41). He also said: “Watch ye… for you know not when the Son of Man comes, if He comes at midnight or at the cock-crow or in the morning (Mk.13:35).

Blessing with the Cross or with without by hand (finger)

In the Ethiopian church A Bishop or priest blesses the people with the Cross ; the reason is that the Cross casts out the Devil and the bad spirit from the people. The Cross without the crucifixion is the symbol of the victory over the death and the devil. The wooden Cross without crucifixion is the sign of the Resurrection. Christ is not on the cross, He is risen. The Ethiopian rite cross is empty of Christ’s Body, the same as the empty tomb of the Risen Jesus (Mt.28; Jn.20).

During the celebration of the Holy Mass, the main celebrant priest blesses the Eucharistic elements with his finger to change the ordinary bread and wine into the Body and Blood of Our Lord by the power of the Holy spirit and the power of the word of the Lord. It is forbidden to bless the Eucharistic Elements with the cross.

The symbolism of one finger in making the sign of the Cross

The Ethiopian Christians, use one finger in making the sign of the Cross for the following reasons:

Doing a sign with one finger is the sign of the One Incarnated nature of Jesus Christ.
The Ten Commandments given to Moses in two Tablets of Testimony was written with finger of God (Ex.31:18; Deut.9: 10).
God ordered the sprinkling of the blood of the Victims to be made with one finger (Ex.29:12; Lev.4:6; ff., and the sprinkling of oil to be with one finger (Lev.14:16).
Our Lord said in the Gospel: “But if it is through the finger of God that I drive devils out,—“ (LK.11:20).
One finger indicates the unity of the Essence of the Trinity.
Some Armenians, Copts and Syrians make the sign of the Cross with the first two fingers and the thumb joined together in reference to the Holy Trinity.
The Latins make the sign of the cross with the open hand.

Preparation of Eucharistic Bread and wine in the Ethiopian rite

The bread which is offered on the altar of sacrifice shall be new and fresh loaf. It must not be reserved for the following day, but must be distributed on that day. Nothing shall be left for another day. The Eucharistic bread must not have cracks in it and must be without any stain.

Ethiopian rite Church uses leavened bread in the celebration of Holy mass. Ethiopian church uses unleavened bread or Azyme only on Holy Thursday, in memory of the Last Supper (see the Ethiopian Anaphora of St. Epiphanius).

The Latin rite church uses unleavened bread in her Mass celebrations always.

Leaven denotes also the growth of the body of the Word-God: as leaven increases and expands the dough, so also the word increased in His Body (the Church).

Fraction

In the Ethiopian Tradition one Eucharistic loaf, has the imprint of 13 crosses, signifying the 12 Apostles and the central part symbolizes Christ, which is called in Geez and in Arabic: ‘Asbedikon,’ in Greek: ‘Despotikon’, and is divided into 13 parts and arranged in a definite sequence so as to form the sign of the cross while the prayer of the Fraction is recited.

The Ethiopian Catholics receive the holy Communion usually under both species, by the means of intinction; while the Orthodox faithful receive the Body from the main celebrant and they receive the precious Blood from the deacon by means of communion spoon.

Incensing

The mystical significations of incense are the following

in the Ethiopian rite church:

The Incense symbolizes the zeal with which the faithful should be consumed the odour of Christian virtue; to sweeten the air with bad odour wich is the sign of the death and the sin; the other significance of the incense is the ascent of prayer to God (Ps 141:2).

Therefore, in the wide sense, in the symbolism of the liturgy, incense has two distinct uses:-

Incensing is a priestly function which is related to Aron’s ministry in the OT (Ex.30: 7-10; 34-38) and to the Priests in the NT (Rev.5:8; 8:3-4; Lk.1:8-11). No deacon nor lay person has permission to hold the censer and to incense. In the Coptic and Ethiopian Rites, the Deacons are compared with the levites of the OT who were not allowed to offer incense, a ritual which was restricted to the priests alone from the seed of Aaron (Lev.16:40).
The offering of incense is made the expression of an act of adoration, or of veneration. Persons or things are perfumed with it for the purpose of justifying or hallowing them. The bishop, the celebrant priests, the deacons the faithful who participate in the divine Liturgy; the altar itself and the unconsecrated bread and wine; the Holy Cross and the holy Icons of saints are all incensed.

The incense becomes a fragrant cloud of smoke and so is used to symbolize prayer rising to God (Ps 141:2; Rv. 8:3-5) , and to honor sacred persons and things in the context of liturgical worship. In the Ethiopian rite church, more so than in the Latin Church, incense is seen also as an agent of ritual purification of persons and places.

The use of incense is normative for all celebrations of the Eucharist in the Ethiopian Church, and for the daily offices as well.

The incensing is not a particularity of “high masses” since there is no low mass in the Ethiopian rite church; therefore, the incense should always be done in the Ethiopian Mass.

In the Ethiopian Mass the celebrant priest offers the incense to God as the sacrifice for the remission of his sins , and for the sins of the people; in order to understand better, we can see the following text: “O God the Father, O God the Son, O God the Holy Spirit, accept this pure incense, this light, this Sacrifice and this prayer. O our Lady Mary, Mother of God, make this our incense, this our prayer, this our light and this our sacrifice ascend. O Lord, accept from me this pure incense, this offering for the remission of my sins and trespasses, and the trespasses of your people.— I will offer you incense with rams. All your garments smell of myrrh and aloes and cassia. Let my prayer be set forth before you as incense. Again I offer you this pure incense for the remission of my sins and trespasses and the trespasses of your people. — It is the word of God who became man from you (Mary). He offered Himself to His Father as incense and as a pleasing sacrifice.

The offering of incense in the liturgical celebration is the symbol of the sacrifice of Christ Himself.

The Thurible or the censer is the symbol of St. Mary, the Mother of Jesus; and the burning coal with incense is the symbol of the Divine Christ.

Curtain or the Veil

The curtain of the Sanctuary should be red colour, that symbolizes the humanity and the bloody sacrifice of Christ; already the red colour was prefigured in the first curtain of the first sanctuary, (Exod.26, 31.36; 36, 35.37).

Curtain cut into two halves, indicating that the new open Way, Christ himself, is constantly ready to come to us in the Eucharist.

The red veil ought to become a reminder first of all of the Blood of Christ, the price paid for us to become possession of the Father;

The veil, in its negative aspect of barring the access to the sanctuary, reminds us of our lack of awareness, of our limits and contradictions in our Christian lives, of our constant need of the priestly mediation of Christ to gain access to the Father.

Some Differences of the Ethiopian (Eastern Rite) and the Latin Rite (Roman Rite) in brief:

In the Ethiopian rite, the ministers of the Liturgy (Mass) are priests and ordained deacons only.
In the Roman rite the kids and lay persons may serve in the Mass.
In the Ethiopian liturgy they use leavened bread and fresh and pure wine in the Mass.
In the Roman rite they use unleavened bread and wine.
The Ethiopian Orthodox church does not have a tabernacle on the Altar
The Ethiopian Orthodox church does not reserve the Holy communion.
The Ethiopian catholic church reserves the sacrament in the Tabernacle (inherited from the Roman rite).
The modern Roman rite churches do not have Curtains.
The Ethiopian rite churches have Curtains at least around Sanctuary.
In the Ethiopian Orthodox churches without five ordained ministers the mass cannot be celebrated.
In the Latin rite church one priest and one server may celebrate the holy mass.
In the Ethiopian rite doesn’t exist so called private mass.
In the Latin rite one priest may celebrate the mass privately Everyday.
In the Ethiopian rite, the fraction takes place BEFORE the Lord’s Prayer.
In the Roman rite the fraction takes place AFTER the Lord’s Prayer.
In the Ethiopian rite fasting is always required prior to the Prayer of the Covenant and the Eucharist.
In the Ethiopian rite the Sanctuary is clearly distinct from the main body of the church. A curtain marks the separation between the rest of church and the sanctuary.
The Prayer of the Covenant (Kidan) should always precede the Mass.
The congregation as well as the ministers performs the celebration towards the East.
The altar should be rather small, square and covered with a canopy.
The sacred vessels should be kept within it.
The Book of the Gospel should rest on the altar, as well as incense.
A large icon of the Mother of God with her Child should adorn the Eastern side of the altar.
The missal should rest on a lectern standing on its left side.
It should be noted that the Liturgy centers around the Tabot.
If there is a tabernacle, no attention should be given it during the celebration; the attention should be given on the Sacrifice of that day.
No body may enter into the Ethiopian rite church without Removing his shoes from his feet.
There is a dialogue between the congregation and the deacon many times during the mass celebration.
The deacon faces himself towards the Faithfull standing behind the Altar.
The main celebrant priest celebrates the Mass facing towards the East.