የበር መክፈቻ

A Key to the Door

M/S Dagnachew Kassahun Permanent priest of the church

About this edition: the text below was transcribed from photographs of the printed booklet and then copyedited. 316 corrections were made to spelling, punctuation, sentence structure and internal contradictions in the original; the author's wording and the meaning of every passage were preserved. The term Qedasse has been changed throughout to Kidase. Page 55 (Tselote Hamus — Holy Thursday) was missing from the source photographs and remains missing; the sentences either side of the gap were mended so they read cleanly, but no content was invented to fill it.

Introduction

The first and most important call of the church to the believer is "come and see". That is always the church's invitation. It is the call of the Lord. /Jn. 1:47 Come and see what we do and whom we serve when we assemble together in the house of God, to be the church in the common worship of God.

Kidase in the church occupies a position of great prominence in the Orthodox worship. It is the focal point for the entire spiritual services, preparing worshippers for the final ascent to Holy Communion.

It includes the whole body of the church's common worship: the services, prayers for the various hours and days of the week, the feast days and seasons and all the sacraments of the church. It is the centre of the church life.

Anybody who exposes himself or herself intensely to the church's common worship will have a better knowledge and a clear understanding of the Orthodox faith, doctrine of the church and practice of Christian life.

Teaching is very essential in the life of the church and always has been. It is the concern and duty of the church to translate and instruct all that is read and performed in the service. How can they follow and make use of the service unless they are instructed and guided responsibly?

The service must be offered in a language that is fully meaningful and understandable. The faithful have the right to clear understanding and participation in the service.

In earlier days — and still in most churches — the services were, and are, conducted in ge'ez. The faithful are not fully participants. They do not fully understand the meaning of the liturgical prayers, the ecclesiastical objects, or the mystery of the Holy Eucharist, because of the language difficulty and lack of explanation. Members always have questions.

Therefore, the main purpose of this small publication is to give a concise clarification on the preparatory and liturgical service.

It is hoped to be of a real aid for anyone who is unfamiliar with what seems so natural to those who have grown up with it. Especially it is hoped to help answer the questions of the members of the church in North America.

The notes are taken from the liturgical book.

M/S Dagnachew Kassahun
Permanent priest of the church

Part One

Liturgical Service

Meaning and significance

Kidase is the work or public service of the people of God: the worship of the One True God, the Eucharistic service.

The terms: Anaphora, Eucharist, Liturgy, Communion, Divine Liturgy, Mass, the Lord's supper or (Table) all refer to the same basic worship service. But the "Kidase" in the Ethiopian Orthodox Tewahedo Church has layers of significance that are, in certain respects, unique.

A literal translation of the word "Kidase" is "hallowing" or "sanctifying," as in "you shall be holy, for I am holy."

I am the Lord who sanctifies you,

Hallowed be your name..." a holy nation, His special people. One of God's most glorious attributes is His Holiness. (Lev. 11:44, Rev. 22:32, MH. 6:9)

Kidase is regarded as the supreme act of the liturgy. It is the centre of church life for all who seriously try to live it.

Preparatory Service

The Kidase service has three main parts.

Part one - deals with prayer over the church's vessels.

The second part - reading of the selected whole psalms, verses and prayers asking God's blessing on every aspect of the service. This part also features admonitions for everyone to participate fully, not allowing one's attention to wander.

The preparatory service itself falls into two sections. The first runs from "O my brother, think of your sin"... up to "how awful this day".

The second runs from "how awful" ... up to "go forth, you catechumen". Both parts are known as preparatory service or pre-anaphora. They are part of every Kidase.

The Third (the main part of the liturgy) is called – Anaphora.

Ecclesiastical Objects

Some of the ecclesiastical objects like the paten, the chalice, the cross, the spoon, and the Masob or platter, that are used to serve with the Holy Communion are called holy vessels.

They are blessed with prayer, anointed with the holy oil (Myron) and consecrated. They should not be called silver, gold, or metal... but by the name given after the consecration. Only ordained priests and deacons have the right to hold them; no one else is allowed even to touch them.

The Church's Classifications

According to the tradition of the church, the church's internal sections follow a particular pattern. It is divided into three parts.

The first or the outer ambulatory is called Qenemahlet. It is the place where the debteras (cantors) stand and perform their services /sing/ in choir.

There is a boundary between the partitions. This pattern of boundaries follows the example of Mount Sinai. Moses was ordered to set bounds about the Mount, draw a line round at the foot of the hill, which no one was to pass. This was to intimate, that humble, awful reverence which ought to possess the minds of all who worship God.

Moses was at the head, at the top of the mount. Neither the priests nor the people dared to pass the lines that were set, to come up into the Lord, but Moses and Aaron only. It is at our peril if we break the bounds that God has set us, and intrude upon that which He has not allowed us.

The people were called to the mount to see God's glory and hear his voice, but not to come near; a limit was set beyond which they were not to go. The people at the bottom, the ordinary priests in the center, the high priests at the top of the mount to speak to God.

(Exo. 19:12፤20-25 :2 chr. 26.)

The faithful attend on two sides, separated by curtains.

It is customary in the Ethiopian Orthodox Church for men and women to sit on separate sides in the church. Women to the right (south), men to the left (north).

Men never use the women's side, nor do women use the men's. But the altar is open and visible to all, with the service equally offered. The Eastern door belongs to the clergy.

The second part (Qedist) is generally occupied by priests and deacons; lay persons have access to it only when partaking of the Eucharist.

The third part "the innermost" is called "Maqdess" (holy of holies). This is where the Ark of the Covenant (the Tabot) rests. Only ordained priests have access to it.

Because Ethiopians have always been a God-fearing people, religion is the culture of the land. Churches and church traditions are revered highly, and the purity of the sanctuary is maintained.

"Therefore brethren, stand fast and hold the traditions which you were taught, whether by word or by our epistle" (1Cor.11:2, 2thes 2:15)

Preparation

Proper participation requires proper preparation. We need to prepare ourselves physically and spiritually before we come to church.

Physical

Physical preparation is important for a neat and appropriate appearance before the throne of the Holy and glorious God. (Ex. 19:11)

External cleanness as the emblem of internal purity, which the holiness of God requires.

Christians must live a pure and blameless life. Ethiopians are known for wearing white clothes. They keep special clothes for church service. White color signifies eternity, prepared for the pure where the righteous wear white garments and serve God day and night in His Temple. They washed their robes and made them white in the blood of the lamb. (Rev. 7)

It also reminds us of Christ, the light of the world, He who arose from the dead on the first day of the week, on the day when God commanded the light to shine out of darkness. He arose as the light of the world, shining out of the darkness of the grave. The angels at the tomb appeared in shining garments. (1 Mat.28:2; Luk.24:4)

We do all this not that God regards our clothes, but while we are washing our clothes and our bodies He would have us think of washing our souls by repentance. Clean hearts are required in our attendance on the great God, who sees us as plainly as men see our clothes.

Spiritual

Spiritual preparation begins with knowing what 'Kidase' is and understanding the essence of the liturgy. By preparation we mean:

We are constantly reminded in the service to humble ourselves before the Lord of us all.

We prepare ourselves that we may receive God's gifts and blessings with reverence and devotion.

"God ordered Moses to prepare the people, giving him two days, make them ready before they come to Mount Sinai to see God."

Worshiping

We bow down or prostrate ourselves when we come to church – the house of God. That is to honour God. "Those who honour me, I will honour" (1Sam. 2:30)

God talked to Moses and Aaron face to face, as a man speaks to his friend.

Revealed himself at the tabernacle, the resting place of the Ark of the Covenant. (Exo. 33:7-11)

God established the church of old for His dwelling place, a place of abiding for the infinite; He calls it "My rest," and says, "He shall rest in His love."

A church is like the royal residence of a king, in which he dwells among his people receiving their petitions and issuing his response.

The church is a place of worship in which God, the king of kings is to record His name and enshrine the mystic symbols of His divine presence. (Ps.132:11-8)

When we enter the church, we secretly say prayers, till we reach the door of the sanctuary, where we bow to worship God.

" But as for me, I will come into your house, in the multitude of your mercy; and in your fear I will prostrate towards your holy Temple" (Ps. 5:7)

We cross ourselves in the sign of the cross saying. "In the name of the Father, and of the Son, and of the Holy Spirit, the One True God Amen."

"Have mercy upon us O Almighty God, the father, O Holy Trinity, have mercy upon us. Be with us, O Lord God Almighty, for none is able to help us in our difficulties and afflictions save You."

He promised to accept the praise, and answer the prayer of the people. The Church is never void of the invisible divine presence of God.

When Solomon built and finished the temple, God appeared to him and assured him of his special presence.

"I consecrated this house you built to place my name there forever, and my eyes and my heart will be there all the days." (1kg. 9:3 2chr. 7:15)

The temple was filled with his glory. The church is the holy dwelling place that God established and himself hallowed for his name; it shall not be abandoned.

God hears the prayers of the people and gives his grace and blessings. (Jn. 3:34). Therefore we prostrate ourselves to honour and worship Him in the church his house of prayer.

We worship God when we enter the church.

"Let us enter into his tabernacles, let us worship at the place where his footstool stands", (Ps.131.7)

The footstool is Golgotha – the place of the crucifixion of our Lord, where He was put to death. Christ gave himself for the church (Eph. 5-2)

The Ark of the Covenant /Tabot/

The Ark is a coffer or repository overlaid with gold, in which the two tables of stone, containing the Ten Commandments are hidden.

The two tables /Tsilat/ are called the "testimony", because by them God did testify His sovereign authority over the people as His people. They were selected as the guardians of His will and worship, and by them He testified His displeasure in the event of their transgressing His law, while in their part by receiving and depositing His law in its appointed place, they testified their acknowledgment of God's absolute right to rule over them, and their submission to the authority of His law.

The superb and elaborate style of the ark that contained the tablets was emblematic of the great treasure it held or the incomparable value and excellence of the word of God.

Its being placed in the Ark further shows the great care which God has ever taken for preserving it. God put an honour upon the Ark, and owned it as a token of his divine presence. (Ex. 25:16-23)

The Tablets /Tsilat/ of the law are carefully preserved in the Ark, to teach us to make much of the word of God, and to hide it in our hearts, in our innermost thoughts, as Ark is placed and kept in the holy of holies.

There is an Ark (Tabot) in each and every Ethiopian Orthodox Church. The Tabot is the focal point of the worship.

The sanctity of a church depends on the presence of Tabot and without it service is not held. There is no church without a Tabot, and no sacrifice without a church. The blessing of the Tabot constitutes the consecration of the church.

According to God's instruction given to Moses, new Tabots are being made in the mold of the originals as necessary. (Ex. 34-1) This intimates to us that wherever we worship God, we should keep our religion and traditions along with us, always bearing about with us the love of God and law.

The Ark of the Covenant for us is a token of God's presence and the means of our communion with Him. (Math. 28:20) God has put honour upon His Ark, the appointed token of His presence, and gave the law by which the people were obliged to look upon it with the most profound veneration and respect.

We bow and pray before the Ark of the Covenant, because the name of God is written on it, and God shows His mercy through it "Every knee must bow to his name".

God promised to meet his people, for there he dwells, and there is the symbol of his presence.

Icon

"Icon" means "image." An icon of Christ and His Saints depicts the reality of the incarnation, because the son of God became man, He can be imaged.

Orthodox Churches honour or venerate icons, but never worship them, for worship is due to the Holy Trinity alone.

The use of icons in the church is not idol worship, for God commanded Israel to place images of the cherubim in the tabernacle (Ex. 25:18-22).

The honour given to the icons passes on to the one represented on the icon as a means of thanksgiving for what God has done in that particular person's life.

"Image" and "likeness" denote the nearest possible resemblance to a visible original. The bible teaches that man was created in the image and likeness of God. Men and women reflect the divine image by their consciousness and ability to reason and to choose freely.

God's image was expressed through the incarnated Christ as the Son of his Father having the same divine nature and existence. (Gen. 1:26 Rom.8:29 2 Cor. 3:18)

Vestments

During the liturgical service, priests and deacons wear vestments. They follow a particular order in choosing the right robes according to their sizes and put on their vestments.

The priests' garments have five long strips (mandils):
two at the sides (left and right),
two in front and one at the back.

On their heads they put hats which look like crowns. The vestments usually must be white, clean and splendid, so that they might look great in their ministry.

The strips (mandils) recall the affliction of our Lord Jesus Christ, putting cords on His neck, dragging him back and forth and sideways as they hurried him to the crucifixion site.

Crown and Scarlet

The crown recalls the mockery of our Lord, when the soldiers put a twisted crown of thorns on His head. It demonstrates the prophecy "despised and rejected by men," and the one who bears the "iniquity of us all." (Isa. 53:5,6) The scarlet (purple) cloth represents both His royalty and the sins of humanity which He has taken upon himself. (Isa. 1:18) The priest celebrant must choose the garment to see whether it is too long or short, before he vests himself completely, because it is not right to take it off once he has vested.

Bethlehem

Each church should have a small house called "Bethlehem," built within the inner churchyard facing East. This house is used for the preparation of the holy Eucharist (the bread and the wine).

The bread and the wine are taken from Bethlehem to the sanctuary carried by the third deacon in procession.

The procession is accompanied by:

The house represents Bethlehem the birthplace of our Lord, God and savior Jesus Christ.

The ringing of the bell is to announce the beginning of the service.

The carrying of the bread and wine from Bethlehem to the sanctuary reminds us of the work of our Lord Jesus Christ, the bread of life, who was born at Bethlehem and who said:

"...the time is approaching when the Son of Man
is to be betrayed into the hands of the sinners,
rise and let us go" (Mat. 26:45)

The deacon with the light represents John the Baptist – the forerunner of the Lamb of God, to prepare the way for Christ who was to come after him.

The priest symbolizes the Lord.

The first deacon with the chalice signifies St. Estifanos, the first martyr after Christ prior to the rest of the apostles. (Math. 11:10' Acts.7:59)

Golden Masob

Masob in Ethiopia is widely known. It is a big basket made (woven) of various reed-like grasses. It has different sizes and shapes. It is used for holding bread. Especially the golden - Masob (in the church) is used for carrying the Eucharistic bread. The Eucharistic bread is taken from Bethlehem to the sanctuary in the Masob.

The golden Masob – symbolizes the Virgin Mary, who carried the hidden bread manna, which came down from heaven giving life to all the world. The gold signifies her purity and holiness.

Candle Light

At the time of the service there must be one candle on each side of the altar. Three lights are required; in place of the third candle, a sanctuary lamp is used.

These two candles signify the honour and majesty of the bread and wine, the body and blood of our Lord Jesus Christ.

Jesus Christ is the true light of the world. After Him, the apostles and the church scholars carry that light.

Christ is the true light of the church; all who believe in Him and follow Him shall not walk in darkness but shall have the light of life.

The church is the city of God, - the temple of the New Jerusalem. Christ is the light of her life. There is no need of the sun or of any lamp for the glory of God lightens in it.

Christ called the apostles "the light of the world" as they are intended to give light to the dark world (MH.5:14' Jn. 8:12, Rev. 21:221)

The Church scholars also are known as the light of the church. They illuminate the mind of people, and give light of knowledge to others. As the sun enlightens the world, the moon and the stars illuminate the heavens, so do the church scholars.

Umbrella

It is used as a shelter from rain and sun-heat. It is also a symbol of rank, and it signifies the visible presence of God, which came to the Israelites as a majestic cloud that sheltered them by day from the heat.

It is a token and proof of God's continual protection. God has provided for His people a shadow from the heat and a covering from storm and rain. Those that dwell in God's house shall find shelter and protection.

The big umbrella (Debab) is used on occasions when the Tabots are moved from the church and carried in processions. The umbrella is spread over the Tabot. It gives more grace and adoration to the occasion.

This is typical of Christ, a foreshadowing of the eternal Word, which in the fullness of time was to be made flesh, and dwell among us. (Exo.13:212, Gal. 4:41)

The Absolution of the Son

Absolution is an intercessory prayer offered for the forgiveness of sins.

The first deacon shall come out of the holy of holies /Maqdass, turns to the west and announces the prayer and prostration to the faithful saying.

" This is the order of our fathers the
apostles, let none keep in his/her heart
rancor or revenge or envy or hatred towards
his/her neighbours, or towards anybody else."

He then turns towards the altar and says, "Worship the Lord," and shall prostrate himself. All shall say "before you Lord, we worship, and we do glorify", and prostrate themselves together.

The assistant priest shall say the prayer of the absolution, facing the people, because the prayer is of the people for the people.

Because they hold crosses, books and lights, the vested clergy do not prostrate themselves; they bow their heads.

Incense

Incense is the sap of the frankincense tree, or other aromatic substances, dried and burned in honour of God. It is a sweet-smelling offering presented before God. It is a most holy perfume.

The offering of incense has been associated with the worship of God. It is one of the most prominent rituals in the divine worship. Burning incense is the most distinguished part of the service.

Moses was ordered to burn incense in the tabernacle.

The use of incense was:

Incense was burned twice a day, morning and evening, throughout the week. It was to be done perpetually throughout generations.

Censer

The censer is a fire pan for burning incense in the sanctuary. It was to be set on the altar of incense every morning, when the priest went in to trim the lamps, and again when he lighted them at evening. (Exo. 30:7,8)

It is usually made of copper, though Solomon prepared "censers of pure gold" for the temple (1Kg. 7:50; 2Chron. 4:22)

In Revelation 5:8, 8:3,5 the angel is represented with a golden censer.

Incense is present in heaven. It is an emblem of prayers of all saints. The saints' prayers are well-pleasing to God; they are a sweet-smelling savour to Him, like incense.

The saint's prayers on earth and the angels' incensing in heaven are simultaneous. The smoke ascends to make intercession for the people. The raising of incense shows the accepted prayers of the saints. Incense is offered in every service. Only priests are allowed to offer incense in the church of God.

Readings

There shall always be four scriptural readings selected and designed for the occasion.

The first epistle is read by the first deacon facing the West. The Second by the assistant deacon facing the North.

The acts by the assistant priest, facing South.

The Gospel by the bishop, if present; if not it is done by the priest celebrant. It is read Eastwards.

The readings at the four corners remind us of the four corners of the world and the four evangelists.

Prayer of the covenant

Covenant is a formal and binding agreement written, signed and sealed between persons, groups, tribes or nations, or between God and man in which each party binds itself to fulfil certain conditions and is promised certain advantages.

Prayer of the covenant is Christ's teaching to the apostles during the forty days between His resurrection and His ascension.

This prayer is an integral part of the spiritual services in Ethiopian Orthodox Tewahedo Church.

It is regularly conducted every morning and evening in each local church except in remote areas where not enough clergymen are available.

Priests and deacons must participate in the covenant prayer. Those who have not attended the prayer are not allowed to take part in the liturgical service.

Versicle / Mesbak

It is a passage always cited from the psalms of David. It is a ceremony /instruction/ chanted aloud in alternation.

David foretold the ever-existence of God, the incarnation, death, resurrection and second coming of God the son.

The Deacon two times, all the rest three times- altogether five times. It signifies the mystery of the prophecy of the 5,500 years before the birth of Christ.

The Gospel

At the end of the mesbak, the priest celebrant compasses the altar once, preceded by a deacon holding a light, with the assistant priest carrying the Gospel behind him, the celebrant in the middle, and the first deacon last.

This indicates the gospel work performed by John The Baptist before Christ and by the arch deacon St. Estifanos right after Christ. (Jn. 1:29)

The procession exemplifies the compassing of the Israelites and demolishing of the walls of Jericho. In like manner it demonstrates the demolishing or the remission of sins of the people by the prayers of the appointed priests. (Jesh. 6:21)

The priest chants the Holy Gospel to the people in a loud voice, carrying the Gospel open. He then hands it over to the assistant priest, saying: "behold the gospel of heaven". The assistant priest receives saying "his kingdom and his righteousness which he delivered to me, I delivered to you" then hands it to the first deacon. The deacon receives saying "arise and hear the word of the gospel, the message of our Lord and Savior Jesus Christ repent you, the kingdom of heaven is at hand".

The term "Gospel" is employed as the equivalent of the Greek "euaggelion" which signifies "bringing of good tidings". In Amharic it is translated as "good news, preaching good tidings".

It proclaims the judgment and mercy of God. The good news Christ Himself taught and commissioned the apostles to preach, make disciples of all the nations, and establish his kingdom.

Preaching – is delivering of a religious discourse based upon a text of the scripture.

It heralds the defeat of the devil, and the victory and resurrection of Jesus Christ, who is the firstfruits of the resurrection of Adam and all his descendants.

All those who believe in Christ, hear his word- the gospel, teach and put it into practice shall inherit the kingdom of God and live eternal life. The carrying of the Gospel open to the people reminds us of the time of the Last Judgment. At that time the holy scriptures shall be opened, the works of men will be revealed, the tongues will be silent.

The ceremony teaches the need to listen to the scriptures and permit them to influence our lives while they are open in our sight, before we depart and can return no more. (Luk. 16:30).

"… not think that I will accuse you to the Father there is one that accuses you even Moses in whom you trust. For had you believed Moses, you would have believed me for he wrote of me. But if you believed not his writings, how shall you believe my words" (Jn.5:45-47).

The handing over of the gospel to the assistant priest, and the assistant priest to the deacon – explains the preaching of the gospel by St. Peter after Christ, and the martyrdom of St. Estifanos before the rest of the apostles.

After the reading all the clergy and the people shall greet the gospel saying. "We believe in the holy gospel" meaning:-

Each person ought to uncover his/her head while saluting the gospel. Even those who do not usually follow this custom should do so at least at this moment. It is a sign of humbleness.

Pulpit

It is a raised platform prepared for preaching or reading the word of God. A position convenient both for the preacher and the preaching of the word, that what the preacher said might be the more gracefully delivered and the better heard, and that the eyes of the hearers might be upon him, which would engage their attention.

"and Ezra, the scribe, stood up on a pulpit of wood, which they had made for this purpose." (Neh. 8:14 )

Some early scholars, such as John the Golden-Mouth, sat on golden chairs when teaching, while the people stood to hear in reverence of the sermon. It shows the honour given to the great teachers before the people.

To understand the sermon is to recognize Jesus Christ as the one true Rabbi of the people.

In our church, the traditional folding stand known as an 'Atrons,' on which the clergy open the book to read and pray to the people, could be called a pulpit.

"And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read … then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him." /Lu. 4:20)

The Lord God descended, came down upon Mount Sinai, in His glory and appeared in the sight of all the people. God spoke with a loud and trembling voice.

Moses prepared and brought the people, to hear the word. Here the preacher (speaker) was God Himself. The pulpit was Mount Sinai, hung and covered with thick cloud. (Exo. 19:17)

Bell

The bell, is something struck. It is closely allied to the cymbal. Small golden bells were attached to the lower part of the blue robe which formed part of the official dress of the high priest. These may have been partly for ornament, but partly also for use, to ring whenever the high priest moved, so as to announce his approach and his withdrawal. (Exo. 28:33-35)

In the church service, the ringing of the bell is to announce or give notice to the people living around the church to come and attend the service. It is the voice of declaration. It is the voice of one crying in the wilderness. The call of John the Baptist for the preparation of the savior's ministry and for repentance. It is the voice of the Gospel.

It is a call to eternal life to come to Golgotha to the saving Lord, the Son of God lifted up on the Cross, as the children of Israel were cured and lived by looking up to the brazen serpent the image of Christ.

The Creed

The two official creeds

1. The creed of the apostles – "Amakniyou"
2. The Nicaean creed

Amakniyou is used for the Anaphora of the Apostles, the Anaphora of the Lord, and the Anaphora of John, Son of Thunder.

The Nicene Creed is used for all other Anaphoras. Either of the two may be used for the Anaphora of St. Mary.

Salutation

Salutation /Holy Kiss/ is an established liturgical tradition. It is exchanged between the clergy and the congregation. Deacons salute deacons; priests salute priests; men salute each other; women salute each other; and finally everyone present acknowledging each other with a simple bow in every direction where all fellow participants are visible.

Significance

It is a token of peace, friendship and brotherly love. It seems to have been based on the recommendation of the great teacher St. Paul.

The apostle encourages Christians with the promise of God's presence among them. God is the God of love and peace; God will be with those who live in love and peace. He will love peace. Holy and mutual salutation expresses mutual love, increases and strengthens love. (2cor 13:12, 1cor.16:20, 1Pet. 5:14)

The washing of hands

Immediately, after the reading of the Creed, a deacon brings water to wash the principal celebrant priest's hands.

The washing of the priest's hands may be likened to Pontius Pilate, who washed his hands to indicate his innocence in the condemnation of our Lord Jesus Christ.

The priest declares that he is innocent of the fate of any who would dare to partake of the Holy Communion without proper preparation. (1cor.11:26-33)

Call for attention

There are several series of exchanges between deacons, priests and the congregation.

Such as:

Deacon – Stand up for prayer

People – Lord have mercy upon us

Priest – Peace be unto you all

They are repeated many times throughout the service. They are mental calls, reminding us to wake up consciously, strengthen up and pay attention for the service and prayer. The call offers one insight into how we prayerfully prepare ourselves to receive the Holy Communion.

The hosts

This hymn is chanted in succession inside and outside the curtain.

The church Fathers have set this as:

Those outside represent the prophets, while those inside represent the apostles.

"You that are sitting stand up"

This does not mean that the attendants have been sitting during the service. No one is to be sitting at the time of the service except some who would not be able to stand due to age or health problems.

The truly devout refuse even to lean on supporting sticks unless age or illness requires it. Traditionally, the Ethiopian Orthodox Tewahedo Church contains no seats. But, as the services are lengthy some may feel tired and sleepy. Thus it is the call of the deacon to help them stay awake and keep watch to the service.

Look to the East

Looking Eastwards is not physical turning and looking at the East. It is a call for quickening the diligence of attendants to take notice of the time and remember the direction of the second coming of our Lord. It is written that Christ's return will shine from the East.

So, Orthodox Christians worship and look facing Eastwards in symbolic hope, anticipating His glorious coming.

We must anticipate our Lord's coming. Not only to believe that He will come, but to desire His coming and to live in constant thought of it. (Mt. 24:27)

The Lord's Prayer (Eqziota)

1. After the fall, Adam and Eve were removed from the paradise, and had been stripped of their dignity and happiness. They admitted their transgression, repented by fasting and crying for 35 days and nights in seclusion, their enemy followed and tempted them again and afflicted them for 6 extra days. This makes 41 days.

2. We remember the suffering of our Lord Jesus Christ who was flogged forty-one times, one stroke more than the punishment prescribed by the Old Law. (Deut. 25:3)

3. It expresses the great sorrow and bitter mourn of the Virgin Mary for the loss of her beloved Son. It is said-John the evangelist was grieved for about seventy years after the death of our Lord.

Egziota (Lord have mercy upon us, O Christ) is chanted 41 times in alternate:

At the first round the priest……….. 18 times

The people …………………………..18 times

At the second round the priest…………………3 times

The people …………………………..2 times

Total 41 times.

Erget /Dirget/

When the Holy Communion is brought out to the people, all shall prostrate themselves and bow down. It is called "Erget" or dirget.

Erget is made westward, commemorating: the coming down of the Son of God from heaven.

The return signifies the resurrection and the ascension. The deacon, while holding the chalice, shall compass once round the Qedest (holy place). This denotes the great commission of the apostles to go to the whole world to proclaim the Gospel of peace to all nations. (Mt.28:19)

Receiving the Holy Communion

Before taking Communion a believer must examine himself. (1Cor. 11:28)

The traditional order of reception of the Holy Communion is first the clergy inside the altar according to their hierarchical ranks and procedures. After them the newly baptized (infants or adults) followed by little children, then the men and women. If any member is sick and unable to come to church, he or she is allowed to receive the Holy Communion at home or in hospital. If the sick is married, the healthy partner can not receive together with the sick at home because of the marriage union. The healthy one must come to the church.

No communicant should cover his or her head during the reception. All the faithful shall say:

"and when I have received your Holy
Mystery, let it not be unto me for
judgment nor for condemnation, but
have compassion upon me and have
mercy upon me; and through it grant me
remission of my sin and life for my soul."

While offering the Communion, the priest shall say: for instance:-

At the anaphora of the Apostles

"the bread of life which came down
from heaven, the holy body of Christ,"
and at Anaphora of the Lord:
"the body and blood of our Lord Jesus
Christ for the Sanctification of body and
soul and spirit."

In each case he who receives responds "Amen" – once after the body and twice after the blood. This is to confess that it really is the body and blood of Jesus Christ.

At all the times of prayers and Eucharistic service, there must be silence and awe, except for praise and sanctification from the beginning to the end. Christ is truly present in the sacrament, not by remotely granting His grace, but by actually being in our midst in a consumable form.

Every Christian should take the Holy Communion at least three times a year, if not every week.

They shall consume what they have received. While chewing, they shall put their hand over their mouth. They shall chew in fear and trembling without making any sound till they finish.

Holy water is given to receivers to drink to make sure that no piece (particle) of the Holy Communion received falls to the ground or is left in the mouth. The water shall be distributed to all.

After receiving the Communion, the communicants shall say "Amen" and stand up.

Curtain /veil/

Curtain is a covering material to protect or hide some important thing. Moses was ordered to make a curtain for the tabernacle. There was a veil made for partition between the holy place and the most holy. The Ark of the Covenant was resting at the altar within the curtain.

"And you shall hang up the veil under the taches, that you may bring in thither within the veil the ark of the testimony, and the veil shall divide unto you between the Holy place and the holy of holies." (Exo. 26:33)

In most of the Orthodox Churches, there is a curtain between the altar and the nave which is drawn open during liturgical services to emphasize that communion with God, which was at one time sealed off from humanity, is now available to all who approach in faith.

There were two curtains: the first stood before the holy place and separated the inner part from the outer, preventing the people and even the ordinary clergy from seeing inside; the second separated the holy from the holy of holies. (Heb. 9:3)

The opening of the curtain indicates the removal of the old distinction between Jew, and gentiles- the Jews circumcised and the gentiles uncircumcised, both had become one in Christ.

"The veil of the temple was torn into two,
from top to bottom." (Matt. 27:51).

The veil that separated the Most Holy from the rest of the temple was a symbol of the separation between God and man.

Christ's death opens the way into the presence of God for all people, giving people access to that which is most holy of all — God Himself. Christ died on the Cross to rend all dividing veils and to make all His people one.

Church Fathers say that veil is the sign of the division of time past, present and future. It is also a symbol of the passing of the visible world and the coming of the invisible one. \

"... all of them shall wax old like a garment; as a vesture shall you change them, and they shall be changed" (Ps.102:26)

Touching

Our Lord Jesus Christ is the universal healer. Many people besought Christ that they might only touch the hem of his garment, with great faith and assurance of his all-sufficiency of power. They came to Him not doubting that they would be healed, and received abundant grace from Him through the smallest token or symbol of contact with Him. They were sure that there was in Him such an overflowing fullness of healing virtue.

The woman with the bloody issue was cured by touching the hem of His garment, and commended for her strong faith.

The faithful believe that they are healed by touching, and being touched by, the Cross of our Lord. They beseech the spiritual fathers to touch them. It confirms the sincerity and strength of their faith. They believe to be healed if they are touched by the cross, exactly as the woman with the issue of blood did. There is virtue in everything that belongs to Christ. Such a fullness of grace is there in Christ, that from it we may all receive.

"For the message of the preaching of the Cross is to
them that perish foolishness; but to us which
are saved it is the power of God." (1Cor.. 1:18,
Eph.2:13-15)

Dismissal and benediction

At the end of the service, the first deacon shall say "bow your heads in front of the Lord our God, that He may bless you at the hand of His servant the priest''.

The people respond – "Amen, may God bless us at the hand of His servant the priest". They bow down their heads.

The priest celebrant shall give benedictions, and bless all with his hands, everyone of the people, touching their foreheads, while saying:

"...may the Lord bless you,
make His face shine upon you"

The priests are authorized /appointed/ to bless the people in the name of God.

Though the priest of himself could do no more than beg a blessing, as being an intercessor and doing that in the name of Him who appointed him, he has been given the authority.

The fruits conveyed by the blessing of the priest

God promises to ratify and confirm the blessing.

"They shall put my name upon the children of Israel."
(Num. 6:22-27)

After the Holy Communion has been returned to the altar, the faithful shall say "Amen", and bow down.

It signifies the time and the scene of the ascension of our Lord Jesus Christ. At the time of His ascension our Lord lifted up His hands and blessed the apostles, departed from them, and was carried up into heaven. And they worshiped Him kneeling down, and returned to Jerusalem with great joy.

Finally the priest shall say; ''the Lord be with you all:''

The people respond "and with your spirit" Amen ... the whole passage to the end

The deacon shall say "go in peace"

End of the whole service

Musical Instruments

Drum /Kebero/ is a hymnal instrument used to praise God. ''Praise Him with the drum and sistrum and dance /rhythmical movement''/. (Ps.150:4)

It is made of a large piece of light wood hollowed into a cylinder with one wide and one narrow end, with leather parchment stretched over the open sides. The outer part is covered with coloured textile material, tightly fastened with strong leather strings, and wound with scarlet hanger to carry it on shoulders.

Plate — Saint YaredFull-page illustration: Saint Yared, haloed, holding a hand cross and a prayer staff, standing before an open book on a stand, with a drum /kebero/ at his side.
Caption lettering across the top of the picture:
ቅዱስ ያሬድ
Lettering at the lower left within the picture:
ቅዱስ ያሬድ
ኢትዮጵያዊ [?]
Text on the open book in the illustration: [illegible]

The full picture of the drum /Kebero/ demonstrates the pain and agony of the cross of our Lord Jesus Christ.

Makomiya /prayer –stick/

It is a wooden stick. It can be used as a guiding or supporting stick. In the Ethiopian Orthodox Tewahedo Church in regular daily life, one can recognize the priests by the makomiya and hand –crosses.

In the church, as the services are lengthy Makomiya serves as a support for the clergy and elderly people to lean upon but the most important use of it is to accompany the hymns of St. Yared, known as "Zimarie". It could be used with or without the accompaniment of Kebero and tsenatsil /sistrum/, particularly during the Lent.

Makomiya is symbol of the Cross. At the time of singing known as /Zimame/, the cantors /debteras/ raise it up high, bring it down and move it sideways, to the right and to the left. This demonstrates Christ's incarnation and His carrying of the Cross. The ups and downs of the makomiya commemorate:

The movements of the Makomiya as a whole are associated with the story of Christ's incarnation, crucifixion, death, resurrection, ascension, and second coming.

Part Two

The Great Lent and the Sundays

The purpose of this publication is to give a clear explanation about the Sundays and their names during the fasting period of the Great Lent.

There are eight weeks, comprising the fifty-five fasting days (from Monday of the eighth week before Easter), that make the fasting time longer. Each Sunday has its name and meaning. I feel it may be of great interest to the faithful, particularly to the Sunday school youth.

Some important points

May God help us to complete the fasting seasons with love, patience and strong faith.

Fasting

To fast is to abstain from food for a certain period of time. Abstinence from food for a certain time is good for health, good for the soul.

Why do we fast?

The disciples of our Lord, God and Savior Jesus Christ asked him, 'Why could we not cast it out?' Jesus said, "because of your unbelief , ... however, this kind does not go out except by prayer and fasting" Matt 17:19-21

Benefits

"This kind" refers to all powers of darkness. Our struggle is against principalities, powers, and rulers of darkness. Eph 6:12

Great Lent /Abey Tsome/

In the Ethiopian Orthodox Tewahedo Church there are seven official fasting periods in a year. The longest fasting period is Great Lent. It consists of 55 days. It begins eight weeks before Easter. It is called Abey /Great/ because it was fasted by the prophets and by the Great Lord Jesus Christ, the Lord of the prophets. Sometimes it is called "Hudade". The fast of the great lent is strictly observed by all members of the church without distinction.

The fifteen days of the first and the last two weeks were added to the Lent of forty days in exchange for Saturdays and Sundays, of the whole eight weeks. For on these days people are allowed to break the fast at 9:00 (3:00 p.m.), save eating products of meat.

Other reasons are: The first week is called the fast of Heraclius. The three-day fast of Nineveh, by contrast, was decreed by the apostles. The last week, which also caused the Great Lent to be 55 days, is the Passion Week (Semune Hemamat). It is strictly observed to commemorate the passion (pain of the cross) of our Lord Jesus Christ.

It is possible to fast for 40 days without food. Moses, Elias, our Lord Jesus Christ, and other prophets fasted for 40 days and 40 nights. They neither ate bread nor drank water. (Exo 34:28; 1Kig 19:7-18; Mat 4:1-11)

Nineveh (Nenewe)

Nineveh was the capital of Assyria, situated on the river Tigris, and was first called Nina, from the patron goddess of the city. It was built by Asshur in the days following the flood of Noah. Asshur was the son of Shem. /Gen. 10:11; 1Chr 1:17

The people of Nineveh sinned against God, their ways were evil, their wickedness came before God. God saw that their wickedness was great on earth. The merciful God gives warning to all men of their sinful ways, seeking to turn them from destruction. He sent them Jonah the prophet, to go and cry against the city and to preach repentance.

This is what the Ninevites did to obtain the mercy of God:

least to the greatest or beast should eat food or drink water.

God's Mercy

As always, God saw their works of repentance and turning from sin on the part of the people as a whole. So he repented (changed His mind) about destroying the city. He spared it. Nineveh is used as an example of repentance. The three-day fast of Nineveh is observed because the apostles decreed it as a fast of repentance. It was done as a pattern for all Christians.

Christian Sabbath /Sunday/

Sunday is the Christian Sabbath. In the New Testament, it is known as the Lord's Day. Rev 1:10. It was not only the first day of the world's creation but also the first day of the week. The new world began on the first day of the week. It is observed as a special day to be sanctified by rest from secular (physical) labor and by religious worship. Every living creature needs a set period of rest, and relaxation to be refreshed and renewed bodily and mentally for further work.

Sunday is the chosen day for the rest and worship. Some may have week days off for rest and can use their Sundays for worship. This day is the first and the last. It is eternal and it never disappears. Christians call it the light, the Lord's own day.

It is the beginning when the almighty God made the original creation, created the heaven and the earth. It is the day of commemoration of the resurrection and the finished work of Christ and his victory over death, hell and the grave. The Lord's manifestations to his disciples were on Sunday. It is the prominent day after resurrection. The outpouring of the Holy Spirit was on Sunday. The apostles with their followers kept Sunday as their day of worship.

The Werede (the one who comes down)

The first Sunday of the Lent is called "the Werede". It is considered as the memorial time of the coming down of our Lord Jesus Christ from heaven to earth to save human life. It is written in the gospel of John "Thus so God loved the world, He sent His beloved Son, that whoever believes in Him might be save / Jn 3:10-25/

Kidist (of the Holy)

The Second Sunday is known as Holy "Kidist". It is the week when we commemorate the Holiness of God. God is Holy and we are told to be Holy as He is. "You shall be Holy, for I the Lord your God am Holy" Lev 19:2.

Mekurab (Synagogue)

The Third Sunday Mekurab (Synagogue) reminds us of the time when our Lord Jesus Christ on the Passover of the Jews entered the Synagogue and cleansed the temple of things that were considered defiling in the house of God. The other evangelists place this event at the end of Christ's ministry, while John places it at the beginning. This cleansing shows that our hearts and minds must be cleansed of evil thoughts and earthly matters, as each person is considered the temple of God/ John 2:12-end

Metsague (Paralytic)

The fourth Sunday is called Metsague (Paralytic). It is the commemoration of the healing power of our Lord. On this Sunday, He healed a certain man who had suffered from an infirmity for 38 years. This event was performed in order to teach us:

Debre Zeit (Mount Olive)

The fifth Sunday is called Debre Zeit (Mount Olive). It is considered as the day of the second coming of our Lord Jesus Christ. His disciples made an inquiry; privately as our Lord sat on the Mount of Olives, asking when His Second Coming and the end of the world would be, and what the signs of the time would be. Jesus gave a full answer to the questions concerning the signs but as to that day and hour that no man knows. There is a certain day and hour fixed for the judgment day to come. That day and hour are a great secret; they are left to the Omniscient God. No man knows it. Not the wisest by their wisdom.

The great duty required from us all is to "watch", and be ready. /Mat 24

Gebr Her (The good servant)

The sixth Sunday is known as Gebr Her. It describes the parable of the talents, delivered to three individuals, to the one five, to another two and to another one, to trade with. The parable illustrates the use of gifts given by God, to each person according to his ability. It also illustrates diligence and points forward to the day of Judgement. (Mat 25:14-30; Mat 4:17). According to one Bible translation's estimate, one talent is worth about $29,085.

Nicodemus

The seventh Sunday is known as Nicodemus. Nicodemus was a man of the Pharisees, ruler of the Jews, a man of authority in Jerusalem. He came to Jesus by night, believed Jesus is from God. Our Lord Revealed to him the way to enter God's eternal kingdom, taught him the absolute necessity and nature of regeneration or the new birth. Later he defended Jesus before the Pharisees, and by helping to bury him he showed his devotion publicly. /Jn 3:1-12; 7:50-52/

Hosanna (Palm Sunday)

The eighth Sunday is called Hosanna (Palm Sunday). It is the memory of Christ's triumphal entry into Jerusalem. When our Lord entered the city riding on a donkey and a colt, a great multitude received him, spreading their clothes on the road; others cut down branches from the trees and spread them.

The people, including little children, cried out, "Hosanna to the Son of David! Blessed is He who comes in the name of the Lord! Hosanna in the highest!" This cry comes from Psalms of David 117:25,26. It was recited daily for six days during the Feast of the Tabernacles, and seven times on the seventh day as they marched with palm and other branches around the altar.

Hosanna means "save, we pray", they expected Jesus to save them from their enemies. We keep the feast with children holding our palm branches in our hands singing 'Hosanna in the highest'. On this day, branches of palm are blessed and distributed to the crowd. People take them home. Some will plait little rings and keep them until Easter.

Christ sat on the donkey and the colt; that was a sign of humility and peace. Church fathers see the two animals as representing the faithful Jews and the Gentiles, who are brought together in Christ. Christ came to unite and save both.

Palm branches signify victory and peace. It is an ancient way of expressing the homage of a people toward their sovereign, one whom they wished to welcome. /2 kig 9:13. At the end of the service prayer of absolution (mass) for the dead is conducted. No absolution (confession) or sacramental services are held, and not even the kissing of the cross, during the Passion Week, except the liturgy on Thursday (Tselote Hamus). Many readings of the Holy books and prayers are held, with many prostrations and day-long fasting. This is to remember the passion, crucifixion and death of Christ, and thereby to obtain blessings.

The week is called 'Semune Hemamat' (Passion Week). The week represents the ages before Christ, in which we were separated from God because of sin. No kissing of the cross and salutation by way of hugging.

Note on the source: Page 55 (Tselote Hamus — Holy Thursday) is not present in the source photographs, so it is missing here.

On Tselote Hamus (Holy Thursday), special food is prepared at home, made of peeled beans (bakela) mixed with wheat and boiled together (gulban). It is said to be a symbol of the Old Testament Passover.

Good Friday (Segdet)

Friday is the sixth day in the creation history, the last day of God's creative work. Adam was made on this day. Jesus Christ, the son of God, died on the cross for the salvation of Adam, who was sentenced to death for the sin he committed. The faithful will be in church from morning to evening praying and prostrating all day. They fast all day, without taking any food or water. Some do the same also on the next day (until the last service of Easter – Akfelot).

The curtains of the sanctuary and altar should be covered with black veils.

The following are set on a table placed in front of the sanctuary:

This is to signify that there is no liturgy on that day. To the right and left of the table on the ground are two processional crosses.

A kind of representation of a body of Christ is laid in front of the sanctuary. A censer is hung by strings. The censer will be agitated three times by three priests in turn, to signify our lord being pulled and pushed by the Jews. The noise of the censer represents the crying and lamentation, and the smoke is a symbol of death.

Readings of the Old Testament prophecies, of the gospels, of various texts from the Church Fathers' commentaries, and of selected passages are recited.

A deacon announces the beginning of every hour by going around ringing a little bell (Kachil).

At the end, all the objects and crosses will be taken away and the clergy will carry the picture of the crucifixion (representation of the body of Christ) into the sanctuary, and pray in a loud voice "Christ have mercy upon us" 400 times in all, 100 times at each of the four points (east, west, north and south). It is called Egziota. The people respond.

At the end of the service, the faithful come to the priests one by one and confess their sins, which they thought might have been committed during the fasting period. The priests give them a gentle stroke (Tibteba) on their backs with olive branches, and assign them a specific number of prostrations. This is to commemorate the flagellation of our Lord Jesus Christ.

Kidame (quedam siur)

Early in the morning, priests and deacons visit the houses of the faithful, ringing a small bell while singing "Christ made peace by his cross and revealed his Resurrection". Eph 2:13-17. People come out of their houses and receive the reed (qetema) and offer some gifts for the church. The service of the day is called 'Gebre Selam'. The 'qetema' is blessed and distributed. It is a symbol of good news and peace, and recalls Noah's olive branch at the end of the deluge (great flood). /Gn 8:8-12.

People bind the 'qetema' on their heads to announce the peace brought by Jesus Christ on the cross. They toss it when the Resurrection is announced. It also indicates that Christians are released from the bondage of sin.

This Saturday is called 'Siur', because it is exceptionally a fasting day, for our Lord lay in the tomb. The work of salvation was not yet completed.

Feast of Resurrection (Easter)

The Hebrews escaped the burden of slavery by passing through the Red Sea. Christians escape the burden of sin and are set free by the cross of Jesus Christ. The Hebrews were spared from the death of the first-born by the pass over lamb whose blood was smeared on the doorposts of their homes by the sign of the cross; in the same way, Christians are saved from eternal death by the blood of the lamb of God, who died on the cross.

Pascha once designated the Jewish Passover; now it designates the feast of the Resurrection of Christ. It was after mid-night (cock-crow), as it began to dawn, the first day of the week-Christ rose from the dead on the third day after his death.

On the day when God commanded the light to shine out of darkness, Christ rose to be the light of the world, shining out of the darkness of the shadow of death (grave). It is called 'the day of the Lord'. It is indeed a new and a Holy day, full of joy and peace.

On Easter night (Fasika), people dress elegantly in their national white garments. The white dress is considered a symbol of purity and peace. Christ has made everything new. The faithful get rid of 'old' things and begin a new life. It is a bright night.

"This is the day the Lord made; let us greatly rejoice, and be glad therein ... the years in which we saw evil things have passed." Ps 89:14; 117:24

The Church celebrates 'Fasika' for eight days. The week after Easter is considered as though it were one continuous day.

In Easter week, according to the Christian tradition, people share the feast meal with the needy. Neighbors, close relatives and friends invite each other, get together and enjoy the Easter festivities. Others bring food to churches or invite the clergy members into their homes. Some offer some gifts to their spiritual father. That is the long-established tradition.

Easter Week

Monday — is called pass over (Maedot).

Tuesday — is called Saint Thomas

Wednesday — is called Lazarus

Thursday — is called Adam Hamus

Friday — is called Holy Church

Saturday — is called the Holy women

The next Sunday is called Second Resurrection (Dagim Ten'sae). Each of these days has its own historical significance.

M/S Dagnachew Kassahun
Permanent Priest of the Church