By Adrian Hastings
Masking 5 centuries--from the increase of the Ethiopian Orthodox Church within the fifteenth century and the early Portuguese missionaries all over to the Church and its key position in Africa today--this significant new quantity is the 1st whole heritage of the Christian Church in Africa. Written via a number one authority on Church heritage who has spent decades in Africa, it seems to be in any respect facets of Christianity in Africa, together with its courting to conventional values and customs, politics, and the similar upward thrust of Islam in Africa in the course of the interval.
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Additional info for The Church in Africa, 1450-1950 (Oxford History of the Christian Church)
Elements of a specifically Judaic character, the Queen of Sheba story especially, came to be fastened upon more and more deliberately as the characterizing marks of Ethiopian identity and pride, yet this was not done for the most part within a diminishing sense of Christian identity. A minority may indeed, deliberately or inadvertently, have taken this path and so found themselves Falasha. The very temptation to do so could help explain the deep rage of the majority with those for whom Jewishness came to exclude Christianity, a rage very clearly present in the medieval Ethiopian Church.
Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above You must not circulate this book in any other binding or cover and you must impose this same condition on any acquirer British Library Cataloguing in Publication Data Data available Library of Congress Cataloging in Publication Data The Church in Africa: 1450-1950/Adrian Hastings. ChristianityAfricaHistory. Christians, BlackAfrica History. Church and stateAfrica.
While the Christian Church of the Zagwe period as a whole moved somewhat away from its Hebraism, a minority developed instead into a segregated and consciously non-Christian Beta Israel. The Zagwe glorification of Sunday by the one side, of the Sabbath by the other, would seem to represent already by the thirteenth century both the symbolic differentiation and, perhaps, the actual grounds for separation. While one is suggesting that the Falasha should almost certainly not be seen as the survival across a thousand years of a distinct group of Judaized Ethiopians never affected by the Christian conversion of the country, their existence does witness to a Judaic tradition which is embedded as deeply as the Christian within Ethiopian religion.