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Ethiopian Orthodox Church Bible In Amharic Free Amharic Christian

Many traditions claim that Christian teachings were introduced to the region immediately after Pentecost.

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Dec 06, 2016 Free PDF Book The Liturgy of The Ethiopian Orthodox Tewahedo Church (2002).Language: Geez, Amharic, English English Phonetic Transcription (Side-by-Side).

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Free PDF Book The Liturgy Book Of The Ethiopian Orthodox Tewahedo Church (2002).Language: Geez, Amharic, English English Phonetic Transcription (Side-by-Side).

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Holy Trinity Cathedral in Addis Ababa, the seat of the Ethiopian Orthodox Tewahedo Church.

The Ethiopian Orthodox Tewahedo Church (Amharic:::::; Yityopya ortodoks twahedo btkrestyan ) is the largest of the Oriental Orthodox Christian churches.

It is a founding member of the World Council of Churches.

The Ethiopian Orthodox Tewahedo Church is in communion with the Eritrean Orthodox Tewahedo Church, the Coptic Orthodox Church of Alexandria, the Syriac Orthodox Church, the Armenian Apostolic Church, and the Malankara Orthodox Syrian Church, having gained autocephaly in 1959.

The Ethiopian Orthodox Tewahedo Church was administratively part of the Coptic Orthodox Church of Alexandria from the first half of the 4th century until 1959, when it was granted its own patriarch by Cyril VI, Pope of the Coptic Orthodox Church of Alexandria.

Ethiopia is the second country historically, following only Armenia, to have officially proclaimed Christianity as state religion (in AD 333).

This word refers to the Oriental Orthodox belief in the one perfectly unified nature of Christ; i.e., a complete union of the divine and human natures into one nature is self-evident in order to accomplish the divine salvation of humankind, as opposed to the two natures of Christ belief commonly held by the Roman Catholic and Eastern Orthodox, Anglican, Lutheran and most Protestant churches.

The Oriental Orthodox churches adhere to a Miaphysitic Christological view followed by Cyril of Alexandria, the leading protagonist in the Christological debates of the 4th and 5th centuries, who advocated mia physis tou theou logou sesarkmen, or one (mia) nature of the Word of God incarnate ( ) and a union according to hypostasis ( hensis kath hypostasin), or hypostatic union.

The distinction of this stance was that the incarnate Christ has one nature, but that one nature is of the two natures, divine and human, and retains all the characteristics of both after the union.

Around 500 bishops within the Patriarchates of Alexandria, Antioch and Jerusalem refused to accept the dyophysitism (two natures) doctrine decreed by the Council of Chalcedon in 451, an incident that resulted in the first major split in the main body of the Christian Church.

This word refers to the Oriental Orthodox belief in the one single unified nature of Christ; i.e., a belief that a complete, natural union of the Divine and Human Natures into One is self-evident in order to accomplish the divine salvation of humankind.

This is in contrast to the two Natures of Christ belief (unmixed, but unseparated Divine and Human Natures, called the hypostatic union) which is held by the Catholic Church and the Eastern Orthodox Church.

Oriental Orthodoxy is known as non-Chalcedonian, and, sometimes by outsiders as monophysite (meaning One Single Nature, in allusion to Jesus Christ).

However, these Churches themselves describe their Christology as miaphysite (meaning one united nature in reference to Jesus, the Greek equivalent of Tewahedo).

Ethiopian Orthodox Church Bible In Amharic Pdf Download