ERITREAN ORTHODOX MEZMUR PDF

Orthodox Mezmur. likes · 13 talking about this. Eritrean And Ethiopian Orthodox Mezmur. P’ent’ay is an Amharic and Tigrinya language term for a Christian of a Protestant denomination, of the Ethiopian Orthodox Tewahedo and Eritrean Orthodox Tewahedo churches. All of the four main churches and others also share and listen to various gospel singers, mezmur (gospel music) producers and choirs. Stream Kalat Hisan New Eritrean Orthodox Mezmur by Henos Efrem from desktop or your mobile device.

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Fritrean Protestantism is an Amharic and Tigrinya language term for a Christian of a Protestant denomination, widely used in Ethiopia and among Ethiopians and Eritreans living abroad. The term was coined in the late s and was used as a pejorative for churches that believed in the Pentecostal experience. Today, it is used to describe local Protestant Christians who are not members of the Ethiopian Orthodox Tewahedo and Eritrean Orthodox Tewahedo churches. The term P’ent’ay is a shortening of the word “Pentecostal”; however, it eritrrean widely used when referring to all Protestant Christians whether they are actual Pentecostals or not.

The equivalent rendition in many other languages is Evangelicals. The four major Evangelical denominations in Ethiopia are: Some P’ent’ay communities – especially Mekane Yesus – have been influenced by the Orthodox Tewahedo Church, which represents mainstream, traditional Ethiopian Christianity.

But for the most part they are very Pentecostal in their worship and orthoox. The P’ent’ay label may be an indication of the apparent prominence of the Pentecostal denomination at some point in the history orthoox Evangelicalism in Ethiopia, even though many other branches such as Baptists, Lutherans, Methodists, Presbyterians and Mennonites also have a similarly wide presence.

Evangelicals in Ethiopia believe that one should be saved by believing in Jesus as Lord and Saviour for the forgiveness of sins. Like all other Christian churches that accept the Gospels, P’ent’ays also believe in being ” born again ” dagem meweledas it is written numerous times in the Gospel of Johnand demonstrated by one’s baptism in the Holy Spirit as well as water baptism, speaking in tongues is one of the signs, [ citation needed ] but not the only sign, of “receiving Christ”, which should include a new lifestyle and social behavior.

Although almost all Evangelical branches in Ethiopia have one or two theological differences or different approaches in the interpretation of the Bible, all of the four major branches follow the beliefs common to born-again Christians of the world. The four major denominations also exchange pastors megabi and allow the preachers to serve in different churches when invited. All of the four main churches and others also share and listen to various gospel singers, mezmur gospel music producers and choirs.

But the whole Pentecostal movement is passed down and based on Otrhodox Evangelical interpretations concerning the Day of the Pentecost.

Orthodox, Roman Catholic, and many other Protestant interpretations of these same events differ radically from the interpretations of this group.

In light of their own interpretations, the Ethiopian Pentecostal church claims origins from Philip the Evangelist. The mainstream Orthodox Church has claimed its earliest origins from the Ethiopian royal official said to have been baptised by Philip in Acts 9. For the most part, Evangelical Ethiopian Christians state that their form of Christianity is both the reformation of the erltrean Orthodox Tewahido church as well as the restoration of it to the original Ethiopian Christianity.

Therefore, most Ethiopian P’ent’ay Christians use the history of the Ethiopia Orthodox Christianity prior to the s as their own history. As it organized in the 4th century, within the Ethiopian Aksumite Kingdomthe Christian church grew larger and more influential to the political power distribution.

Thus according to Ethiopian historical texts, its association with the Roman Catholic and Eastern Orthodox Church strengthened. During this period, otrhodox Ethiopians followed the Septuagint bible including all of the ‘Deuterocanonical books’ for a total of But later, a contradiction in interpretation led to a less-known clash between those Christians who orthoddox the canon of other Churches, rejecting the Deuterocanon of the Septuagint. With growing dispute on the additional texts of the Orthodox Church, the alleged changing of the original meanings of the Bible did little to decrease the attendance of the Ethiopian Orthodox Church.

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When SIM continued its movement after a brief ban during Ethiopia’s war with Italy, it is written that the missionaries were taken aback by the fruits of their initial mission. Protestant Christians still face persecution in rural regions; however, there is a growing tolerance between the Ethiopian Orthodox, Muslims and the growing population of P’en’tay Christians in the urban areas of the country.

New Eritrean Orthodox Tewahdo Gena Mezmur 2017- Tewelde Geta by zemari abraham nayzghi

Recent misidentification of certain groups as P’ent’ays has caused confusion. One controversy involves Oneness Pentecostalismwhich is opposed by all the Protestant churches.

Since Oneness Pentecostals deny the historic Christian doctrine of the Trinitythey are rejected by the P’ent’ay Christians of Ethiopia. Protestant Christians face persecution both by the Orthodox Church and by Muslims in rural areas of Ethiopia.

According to Voice of the Martyrs there have been brutal killings of P’ent’ay Christians in rural areas that tend to be overlooked by the Ethiopian rural officials and stay undisclosed to international organizations. Some Orthodox families expel children out of their house if the children convert to Protestantism. Since the majority population is Orthodox, Voice of Martyrs mezmmur no criminal investigations are carried against Orthodox mobs who burn Evangelical churches, destroy houses and even murder P’ent’ay Christians.

One such case was the mzmur of a Protestant from Merawi Full Gospel Churchafter allegedly being struck by an ax by an Orthodox priest. The pastor wasn’t able to receive medical treatment due to the priest’s order to the authorities.

Voice of Martyrs also states that Evangelical Christians have been murdered by Islamic militants because they wouldn’t renounce their faith in Christ. Islamic militants have stopped at least one bus near Jijigaa rural area and demanded Christians recite the Islamic creed, killing those who refuse. The mostly rural churches like Qale Hiywet have historically faced persecution with aggressors often doing so with impunity.

Lacking western ties, the Mulu Wongel church was outlawed by the Derg Ethiopian government in It will be a time of seemingly endless misery and a test of your faith in me. Some believers will break down and lose faith but some will stay strong in faith. At the end, my people will see light as government changes and a new order arrives. Since the prophecy, more persecution followed Ethiopian Protestants for more than a decade.

Despite these issues, compared to the past, the s have brought the most freedom of religion in Ethiopia. In addition the s government abolished religious education, closed many church buildings erihrean arrested many religious leaders, while some disappeared.

ANTI WUETU TESFAHU LE ADAM Eritrean Orthodox TEWAHDO Mezmur Wereb

Since the early s, killings and persecution have mostly stopped, particularly in the cities and areas near the cities, and there is a growing level of tolerance between Evangelical Christians and other religion followers.

Even though it is not comparable to the state sponsored persecution of the past, P’ent’ay Christians in Ethiopia still face persecution from private citizens in Muslim dominated rural areas. Since many of the P’ent’ay Christians are part of a larger, worldwide Evangelical community, the churches have been more involved in a lot of development work. The Mekane Yesus churches have been in extensive humanitarian and development related activities in particular, for many decades.

Music or Mezmur in Amharic, the Ethiopian national language plays a big role in preaching and the daily life of Ethiopian P’ent’ay Christians. With the belief that music should be for God, and him alone, Ethiopian mezmur does not have ethnic or cultural boundaries, nor restriction on what style or instruments to use.

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Even though CD, cassette and DVD sales have contributed to one of the rare Ethiopian industries on the rise, many singers and choirs have also given out their music for free to serve some financially disadvantaged people. Even though some of the older generation of singers didn’t have the financial means to make cassettes, they have influenced Ethiopian music in various ways while singing in local churches.

One of the earlier singers is Addisu Worku, who used to sing through Misrach voice Radio. An early church to develop other singers was Mulu Wongel church, since the church itself was mainly started by Ethiopians, as opposed to the foreign relations other Evangelical churches had with European and American missionaries.

So when other churches sang and learned songs in foreign languages, Mulu Wongel church, which began in Addis Ababa, introduced Amharic gospel songs in the late s. However, since Mulu Wongel church itself didn’t have foreign support, its members faced persecution more often. Yet this was a blessing in disguise for Evangelical Christians, since Mulu Wongel members attending other churches influenced them not only in faith but in music also. Even though Mulu Wongel church was closed by the government, its two choir groups, the Mulu Wongel choir and Tsion choir continued to develop and sing uniquely Ethiopian songs across the county.

Subsequently, in the early s the Meserete Kristos church choir was established. Some from Tsion Choir from Mulu Wongel joined the newly established choir and Meserete Kristos continued developing songs in Ethiopian languages.

During these early years, other groups like Bethel singers also produced Ethiopian gospel songs. Some of the early comers were Mulu Wongel and Meserete Kristos choirs, which now have up to Choir E and F, with each having 8, 9 albums. Some of these churches in other branch cities have stopped using single letters for choir names, and applied names instead.

Solo vocalists developed fast in these and other churches. Atalay Mezur and Shewaye Damte fill in some of this list that started early. Also, formerly secular or non-Christian singers like Hirut Bekele, Solomon Disasa and Muluken have produced gospel songs after they convert and become born-again Christians. And most of famous music players in Ethiopia like Elias Melka also played in Evangelical churches and subsequently converted to world music.

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