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Author Topic: Coptic and Ethiopian anaphoras  (Read 2589 times) Average Rating: 0
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deusveritasest
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« on: October 03, 2010, 11:43:30 PM »

Could someone explain to me which, if any, of the Ethiopian anaphoras are actual inherited equivalents of the Coptic? And if any of them are legitimately Coptic in origin but no longer used by the Copts?
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« Reply #1 on: October 04, 2010, 04:27:31 AM »

You may find the answers to your questions in this PDF file: http://www.ethiopianorthodox.org/biography/englishethiopianliturgy.pdf
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« Reply #2 on: October 04, 2010, 09:36:34 AM »

You may find the answers to your questions in this PDF file: http://www.ethiopianorthodox.org/biography/englishethiopianliturgy.pdf

Could you please quote the parts that you feel answer this question? PDFs tend to disappear from the web.
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« Reply #3 on: October 04, 2010, 11:51:24 AM »

Could you please quote the parts that you feel answer this question?

Sure thing:
Quote
It is said by the Ethiopian Church authorities that they received their liturgy of fourteen Anaphoras from the. Church of Egypt. The Church of Egypt confirms this but has, unfortunately, lost most of the fourteen. At present time it has three of them only, namely those of St. Cyril, St. Gregory, and St. Basil. That of St. Basil is identical with the Ethiopian Church Anaphora, but the other two are entirely different from the Ethiopian.
(From page 2.)
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deusveritasest
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« Reply #4 on: October 04, 2010, 03:35:07 PM »

Ah! Good information, thanks.
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« Reply #5 on: January 11, 2011, 04:49:40 PM »

The Ethiopian Rite derives from the Alexandrian Rite, but it has strong influences from the practices of the West Syrian Rite due to the origin of its first bishop, St. Frumentius (who was from modern-day Lebanon), and the ministry of the Nine Roman Saints, most or all of whom were Syrians who fled the East Roman Empire during the persecutions that followed Chalcedon and did a great deal to do the groundwork of rural Ethiopia's conversion to Orthodoxy.
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« Reply #6 on: January 11, 2011, 05:21:49 PM »

Greetings in that Divine and Most Precious Name of Our Lord and Savior Jesus Christ!

This is a complicated issue of history, specifically because of the situations for academic and professional study of history in Ethiopia in relation to the past 4 decades, which have seen an exponential growth in the professionalization and sophistication of the study, but also a level of devastation not seen in Ethiopia since perhaps the Ahmed Gragn in the 16th century.

But today there is a growing relationship between Egypt and Ethiopia, but ecumenically and academically, which is yielding quite a bit of fruit, especially in the fields of manuscripts and texts.  There is in fact a flourishing revival which should help out quite a bit to solve these very kinds of questions, especially considering how even despite many catastrophic periods of cultural destruction of manuscripts, Ethiopia remains one of the world's treasure troves of ancient and lost texts.

In Ethiopian tradition, the Rites of the Church, and the 14 Anaphoras (Qurbon in Ge'ez/Amharic) and the Liturgy (Kidase in Ge'ez/Amharic) are seen as revision of foreign and indigenous sources, which are taken from their originals, but distinctively Ethiopianized in the process quite familiar to Ethiopian scribes and translators.  Ethiopians rarely if ever translate things literally but rather include the flair or indigenous language and cultural aspects into manuscripts and texts.  This especially compounds the problems of identifying which aspects of manuscripts are indigenously Ethiopian and which are from foreign sources, and to which degree are they transmutations of both.  This is also made difficult by the complexity of the Ethiopian written language, and also the particular flavor of Ethiopians to prefer cryptic and poetic writings/translations, as epitomized in the dual meanings of the Wax and Gold tradition of Qine poetry (where dual meanings are encrypted in the written versus pronounced forms of poems/writings that can only truly be observed by well trained linguistics who are quite well-read).

In regards to the specific Anaphoras, as already mentioned above, only that of Saint Basil is near verbatim, and even it has subtle differences from my experience with both the Coptic and Ethiopian services (I am quite mutual and active within my local Coptic parish).  The Ethiopian liturgy, much like other jurisdictions is a complicated interaction of several variables and makes it very hard to pinpoint a lot of it.  It is much easier to dissect and find pieces and parts that are parallel, and in Ethiopian Church writings there are many of these.  In reality, it is very hard to find any obvious parallels in the worship services and traditions of the Ethiopians and the Copts, despite the past 1600 years of our mutually intertwined history.

Here is a link to audio files of all these respective Anaphoras

http://www.ethiopianorthodox.org/churchmusic/liturgy.html


Oh yeah, and by the way my Father-Confessor worked and is working on the revisions for the PDF file of the Liturgy book posted above, I helped out a bit on some more recent revision work, that is becoming the official "English" version of the Ethiopian Liturgy book and canon, but as you can see, it has been a 50 year process!

stay blessed,
habte selassie
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« Reply #7 on: January 11, 2011, 06:16:58 PM »

How wonderful! Will this official version be published and available for purchase anytime soon? I have the original English translations, but they are difficult to follow in church services - that's actually the main reason I ended up at the Greeks' church in Addis instead of joining the Ethiopian Orthodox Church. The former had easy to follow English/Greek service books, whereas even with being able to read Gi'iz and understand some of it I was perpetually lost at Qidasay :-/.
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« Reply #8 on: January 11, 2011, 09:08:36 PM »

How wonderful! Will this official version be published and available for purchase anytime soon? I have the original English translations, but they are difficult to follow in church services - that's actually the main reason I ended up at the Greeks' church in Addis instead of joining the Ethiopian Orthodox Church. The former had easy to follow English/Greek service books, whereas even with being able to read Gi'iz and understand some of it I was perpetually lost at Qidasay :-/.


Here is the english and transliteration version of the Kidase that I personally use..

http://www.lulu.com/product/paperback/the-liturgy-of-ethiopian-orthodox-tewahedo-church/4015571


The *.pdf version of Abba Daoud's and His Eminence Abba Marsie Hazen's translation is official and legitimate, and was under Imperial supervision under HIM Haile Selassie I, and also Ecumenical authority and supervision of His Eminence Blatta Marsie Hazen.  The revisions have been ongoing under a bit less authoritative circumstances, but the revised text both in print and digital format have been widely circulated and embraced by many EOTC parishes in the English speaking world, as HIM Haile Selassie I initially intended.  The new revised version in the works is not under such high ranking influence and legitimacy, but nonetheless can rightfully carry the credentials as Official, though a more Official version may very well also come of the Synod in Addis Ababa or the Trinity Cathedral there in Addis..

http://www.eotcbooks.com/13.html
Here is another official Kidase book in English, it is the Anaphora of Saint Mary and also the mystical Wedassie Maryam (Praises of Mary) daily hymnal which does in fact come from Addis Ababa for largely domestic consumption.

stay blessed,
habte selassie
« Last Edit: January 11, 2011, 09:09:38 PM by HabteSelassie » Logged

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kijabeboy03
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« Reply #9 on: January 11, 2011, 09:47:23 PM »

Thank you for the links!
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"This is the Apostolic Faith, the Orthodox Faith, and the Faith of the Fathers. Having this wonderful treasure, let us preserve it, let us keep it, and let us also use it in such a way that this treasure becomes the victory of Christ in us and in His Church." ~ St. Severus of Antioch ~
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