Ethiopian Orthodox Christianity constitutes an exceptional religious tradition flourishing in sub-Saharan Africa already since late antiquity. The volume places Ethiopian Orthodoxy into a global context and explores the various ways in which it has been interconnected with the wider Christian world from the Aksumite period until today. By highlighting the formative role of both wide-ranging translocal religious interactions as well as disruptions thereof, the contributors challenge the perception of this African Christian tradition as being largely isolated in the course of its history. Ethiopian Orthodox Christianity in a Global Context: Entanglements and Disconnections offers a new perspective on the Horn of Africa’s Christian past and reclaims its place on the map of global Christianity.

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

Surrounded by steep escarpments to the north, south and east, Ethiopia has always been geographically and culturally set apart. It has the longest archaeological record of any country in the world. Indeed, this precipitous mountain land was where the human race began. It is also home to an ancient church with a remarkable legacy. The Ethiopian Church forms the southern branch of historic Christianity. It is the only pre-colonial church in sub-Saharan Africa, originating in one of the earliest Christian kingdoms-with its king Ezana (supposedly descended from the biblical Solomon) converting around 340 CE. Since then it has maintained its long Christian witness in a region dominated by Islam; today it has a membership of around forty million and is rapidly growing. Yet despite its importance, there has been no comprehensive study available in English of its theology and history. This is a large gap which this authoritative and engagingly written book seeks to fill. The Church of Ethiopia (or formally, the Ethiopian Orthodox Tewahedo Church) has a recognized place in worldwide Christianity as one of five non-Chalcedonian Orthodox Churches.As Dr Binns shows, it has developed a distinctive approach which makes it different from all other churches. His book explains why this happened and how these special features have shaped the life of the Christian people of Ethiopia. He discusses the famous rock-hewn churches; the Ark of the Covenant (claimed by the Church and housed in Aksum); the medieval monastic tradition; relations with the Coptic Church; co-existence with Islam; missionary activity; and the Church's venerable oral traditions, especially the discipline of qene-a kind of theological reflection couched in a unique style of improvised allegorical poetry. There is also a sustained exploration of how the Church has been forced to re-think its identity and mission as a result of political changes and upheaval following the overthrow of Haile Selassie (who ruled as Regent, 1916-1930, and then as Emperor, 1930-74) and beyond.

This book explores the biblical interpretation of the Ethiopian Orthodox Tewahido Church (EOTC). In doing so, it illuminates the interpretation of the Bible in a particular historical and cultural context and presents a compelling example of the contextual nature of biblical interpretation. Those who visit Ethiopia experience its unique spirituality, which is significantly informed by the presence of the EOTC. The EOTC has existed from earliest years of the Christian church. It has also developed and maintained its own ecclesiastic tradition in the Ethiopian context and has its own distinctive way of reading the Bible. It is noteworthy, particularly in the African context, that it has its own commentaries on the Scriptures, which continue to serve as a vital tradition in the EOTC's interpretation of the Bible. This is evident in the contemporary hermeneutics and sermons of EOTC preachers. In its comprehensive consideration of the EOTC's past and present, this book examines the interplay between tradition and context in biblical interpretation and contributes to current biblical scholarship.

The regional contributions from Africa and Asia show how the old European made denominational differences fade in the light of African Instituted Churches or Pentecostalism. Reshaping Protestantism is not a backward oriented project of reconstructing the original but makes use of the inner protestant pluralism to cope with globalization and changing religious landscapes. Who reads through the different articles can only come to the conclusion: Yes, there is a contribution to be expected from mainline Protestantism in all its variety.

One of the important contemporary but unexplored themes for Christianity in Africa today is its ongoing connections to a broader Christian and non-Christian world. This is quite apart from the idea of mission connections or reverse mission from Africa to elsewhere, or any mission-themed global connection. In much existing scholarship, Africa seems to only have recently been drawn into the orbit of global relations, but there is a long-standing relationship with the wider world, people linking from different regions at different times for varied reasons. This volume explores the theme of two thousand years of connections—and how the global sensibility has shaped Christianity on the continent for two thousand years.

The Orthodox Tewahedo Christian doctrine in Ethiopian practice has different possibilities: (a) within church compounds the protection of nature (respect of creation), (b) outside the submission of nature, as the Bible demands – both are Christian behaviors! Church is not pro-nature. The Church itself has set up a partition into sacred and profane, with different rule for both spheres; both systems of rules exist parallel. The followers respect the plants and animals in the church compound as end by themselves than a means to their economic objectives; they respect them not for their economic value rather for their perceived duty; respect to God as Church is the house of God. The people do not consider the plants and animals in the Church as simply normal animals rather they are believed to have a metaphysical divine power. Hence, it is impossible to put the follower's ethical perspective in exclusive manner rather it is both anthropocentristic and deep ecological which can be determined by the nature of the space occupied by the recourses.