CHAPTER_II_ETHIOPIAN_FORCES_OF_SURVIVAL (original) (raw)

To account for the protracted endurance of Ethiopia, the last chapter hinted at two requisites, namely, a system of power suited for defense and the sense of shouldering a mandate. Such a successful record, in addition to presupposing a robust and effective ability for self-defense, necessitates a leadership that feels entrusted with a mission. From a cursory examination of Ethiopian history, one can confidently surmise that, at least until the overthrow of the last emperor, Ethiopia survived for so long thanks to a system of power that was protective of survival and bearer of a mission. The system rested on three interacting pillars: the imperial throne, the church, and the nobility. Let us review their inner workings and interconnections. State and Church More often than not, scholars have passed contradictory judgments on the connection of the Ethiopian Church with the state and on its aptness in performing its duties. Concerning the issue of aptness, a too common accusation against the Ethiopian Church denounces its lack of missionary zeal, the ignorance of its priesthood, its deficiency in asceticism, and its extreme conservatism. According to some views, one explanation for these shortcomings is the close tie between the church and the state. The proof for this tie is the deep-seated interest of the church in the traditional landholding system, of which it was a great beneficiary, but at the expense of its autonomy vis-à-vis the state. Blaming the neglect of its religious duties on its complete dependence on the state, John Markakis goes to the extent of characterizing the church as an "appendage of the throne." 1 Another illustration of dependency was the foreign origin of the head of the Ethiopian Church, the Abuna. Appointed by Alexandria-until the practice was abolished in 1948-the Abuna was an Egyptian and, as such, so alien to the local languages and customs of the Ethiopian Church that he could be no more than "the tool of the reigning king." 2 On the other hand, some scholars maintain that the state was dependent on the church rather than the other way round. Patrick Gilkes, for instance, states that "theocracy is perhaps the best word to use in describing the imperial system. Religion was a major preoccupation of the emperors and a main function for the throne was the support for the Church." 3 In effect, no emperor, however powerful, has succeeded in keeping his throne while being in conflict with the Ethiopian Church. Recall the abdication of Emperor Susenyos following his conversion to Catholicism and the isolation of Emperor Tewodros subsequent to his quarrels with the church. According to many scholars, the loss of the church's support was an important reason for Tewodros's defeat at the hands of the British. The custom of inalienable imperial land grants to the church further substantiates the view making the Ethiopian state into an instrument of the church. These antithetical views on the Ethiopian Church call for a more balanced approach.