Pastoral Letter of the Eritrean Catholic Church: A complete and Literal Translation, by Semere T Habtemariam (original) (raw)
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HISTORY, LIFE AND PRAXIS OF THE ERITREAN ORTHODOX CHURCH
Eritrean Orthodox Church is a young church of 25 years from its inception and now as a well-established church with 1,500 churches, 22 monasteries, and 15,000 priests. Despite of the socio-economic and political challenges prevailing in Eritrea, the Eritrean Orthodox Church has an opportunity to witness Christ. Eritrea’s independence paved way to autocephalous status in the history of Eritrean Orthodox Church.
Reviews in Religion & Theology, 2017
Within the field of contextual Bible reading, anthropologists, ethnographers, practical theologians, and biblical scholars have all explored the particular ways in which certain groups or communities engage with the Bible. Keon-Sang An's An Ethiopian Reading of the Bible is a welcome contribution to this growing body of work. Coming from a biblical theology perspective, An highlights the impact that a church's tradition and context (in this case, Ethiopia) make upon its biblical interpretation. This book is split into three parts. The first argues that all theology is contextual, and therefore, all biblical interpretation is contextually influenced. The second traces the context of the Ethiopian Orthodox Tewahido Church (EOTC), providing a historical overview of its development and of its andemta commentary, which is central to this tradition. The third describes the style and nature of the biblical interpretation found in the andemta and also in a collection of sermons preached in various EOTCs based around Addis Ababa. In this way, the author argues for the contextual nature of biblical interpretation, before describing one particular context and highlighting two central influences that shaped this church's engagement with the Bible. Chapter 1 begins by briefly surveying the literature and providing a definition of various pertinent concepts such as 'culture', 'context', and 'theology', with An proceeding only once he has clarified his use of these terms. Reflecting his confessional stance and locating the work within biblical theology, he argues that 'authentic theology is done by a people of a faith community in a particular cultural context' (p. 20). The chapter ends by claiming that western theology is a contextual theology and has been found wanting in various non-western contexts. Chapter 2 further critiques the historical critical approach that has dominated western studies (and the western church) for 200 years. In my opinion, An successfully highlights some of the influences that gave rise to this form of Bible engagement. He then advocates that the narratives of a text and of a community are important in tracing the
Bible Translation: Our Catholic Contribution
2008
Bible Translation: Our Catholic Contribution, prepared for a one-day workshop under the auspices of the Roman Catholic Diocese of Jos, Nigeria, Mon 23 June 2008 (Jos: Hesed, 2008)
Exchange, 2018
Within the field of contextual Bible reading, anthropologists, ethnographers, practical theologians, and biblical scholars have all explored the particular ways in which certain groups or communities engage with the Bible. Keon-Sang An's An Ethiopian Reading of the Bible is a welcome contribution to this growing body of work. Coming from a biblical theology perspective, An highlights the impact that a church's tradition and context (in this case, Ethiopia) make upon its biblical interpretation. This book is split into three parts. The first argues that all theology is contextual, and therefore, all biblical interpretation is contextually influenced. The second traces the context of the Ethiopian Orthodox Tewahido Church (EOTC), providing a historical overview of its development and of its andemta commentary, which is central to this tradition. The third describes the style and nature of the biblical interpretation found in the andemta and also in a collection of sermons preached in various EOTCs based around Addis Ababa. In this way, the author argues for the contextual nature of biblical interpretation, before describing one particular context and highlighting two central influences that shaped this church's engagement with the Bible. Chapter 1 begins by briefly surveying the literature and providing a definition of various pertinent concepts such as 'culture', 'context', and 'theology', with An proceeding only once he has clarified his use of these terms. Reflecting his confessional stance and locating the work within biblical theology, he argues that 'authentic theology is done by a people of a faith community in a particular cultural context' (p. 20). The chapter ends by claiming that western theology is a contextual theology and has been found wanting in various non-western contexts. Chapter 2 further critiques the historical critical approach that has dominated western studies (and the western church) for 200 years. In my opinion, An successfully highlights some of the influences that gave rise to this form of Bible engagement. He then advocates that the narratives of a text and of a community are important in tracing the
Aethiopica, 2014
In November–December 2012, the team of the Ethio-SpaRe project found a letter written by the Coptic Metropolitan Peṭros (1881–1917) in 1904. The letter was copied into one of the books housed in the Qǝddǝst Maryam monastery in Qäqäma. It deals with the Trinitarian and Christological doctrines and is addressed to the clergy of Tǝgray. Because of its historical significance, the present article aims at editing and commenting this document.
Who should take the Credit for the Bible Translation Works carried out in Eritrea
The labour and sacrifices of the members of the Swedish Evangelical Mission and their predecessors in the production of scriptural works in Eritrea, and partly in Ethiopia, are praiseworthy. More acclaim is owed to these workers for their educating and/or involving native workers in the arduous task that often spanned two or three generations. When it comes to taking credit for these works, however, the native workers were rarely mentioned or, if they are mentioned, their contributions were not given the deserved recognition. This article attempts to highlight the remarkable contributions of native workers in the translation, or completion of the translation, of the Bible into four languages in Eritrea in contradistinction with the often exaggerated contributions of foreign missionaries in that successful mission.
2015
Most importantly, I would like to give incomparable thanks to the Triune God, who is worthy of honour and glory, for His calling me to His Kingdom and ministry, for His providential care during my study leave abroad, and for His abundant guidance in writing this thesis. He has made everything possible through His matchless help and support. All glory be to God. I am especially grateful to my advisor, Prof. Fr. Paul Bernard Decock, for his both academically rigorous and fatherly supportive approach from the very beginning to the end in going through all the drafts of my paper repeatedly, encouraging and challenging me to attempt to be fair and open to the many views on my topic, and providing me with a number of documents. It is both honour and privilege to be your student. My gratitude also goes to the Ethiopian Graduate School of Theology which trustfully included me in its Faculty Development Plan and graciously facilitated my studies. In addition, I owe my appreciation to those who supported me at various levels and times during my research, both financially and in their prayers, which includes Scholar Leaders International, WCC's Program on Ecumenical Theological Education, and the Rev. Dr. Staffan Grenstedt's family. Needless to say that there are numerous people around me, family members, friends, colleagues, interviewees and many others, who have been supportive in so many diverse ways and my gratitude goes to all of them. Besides my academic achievement during my stay in Pietermaritzburg, the family of Church on the Ridge have immensely contributed in shaping my spiritual maturity by sharing their lives and showing a meaningful fellowship, hence I am sincerely grateful. Finally, above all, I wish to express my profound and heartfelt love and gratitude to my wife, Charis (), who has taken all the responsibilities and burdens of our home and supported me sharing all my academic pains patiently at every moment in my studies; and without her help my success would have been impossible. I would like to express my sincere gratitude to Behulum and Tamagne, God's incredible gifts, our lovely two sons, who became my source of inspiration, joy, shifting the mood of agony to a world of freedom and happiness.