ABSTRACT
[This corrects the article DOI: 10.1016/j.heliyon.2023.e20991.].
ABSTRACT
Ethiopian Orthodox Tewahido Christians have a long history of pilgrimage. The Ethiopian Orthodox pilgrims' journey to Jerusalem, in particular, was very well known and ancient. However, when Jerusalem was under the control of Muslim leaders, Ethiopian Orthodox Tewahido Christian pilgrims used domestic pilgrimage as an alternative to the pilgrimage to Jerusalem. The fall of Jerusalem at the hands of Muslim leaders and the recurrent problems of pilgrims while they travelled to the sacred places of Jerusalem were the turning points for the proliferation of holy places in Ethiopia. King Lalibela was a man of great inspiration regarding domestic pilgrimage (the journey to sacred places in Ethiopia). The domestic pilgrimage, initiated by King Lalibela to replace Jerusalem in Ethiopia, reached its climax in medieval Ethiopian history. This study explores how the Ethiopian Orthodox Tewahido Church (EOTC) validated and authenticated Ethiopian monasteries and other holy places' sacredness by the name of Jerusalem to develop and encourage domestic pilgrimage. It also shows the significance or implications of domestic pilgrimage in building good social values such as peaceful coexistence, kindness, compassion, and social harmony among diverse communities. By taking Debre-Libanos Monastery (DLM) and Gishen Debre Kerbe (GDK) as the litmus tests, this study shows that religious promises (Qalikidanoch) written in hagiographies and other writings of the EOTC are the main ways for validating and authenticating Ethiopian monasteries sacredness. The religious promises promote and sanctify monasteries and other pilgrims' destinations. It initiates pilgrims to enter the seven-day prayer (Subae) and celebrate the saints' feasts. The practices and various experiences in the monasteries make pilgrims humble and kind, as well as teach them to develop the values of social harmony and peaceful coexistence. Apart from tourism attractions, therefore, these monasteries have a great possibility of significance for realizing good social values such as national unity, kindness, tolerance, social harmony, and peaceful coexistence. Thus, domestic pilgrimage should be encouraged, as Ethiopia is in the throes of ethnic divisions and the destructive effects ethnicization.
ABSTRACT
This paper examines foreign intervention and the legacies remain in the affairs of the Ethiopian Orthodox Tewahido Church (EOTC). It discusses the so-called Jesuit missionaries' intervention in the EOTC during the 16th and 17th centuries and some of their legacies. It also explores Italy's intervention in the EOTC in the 19th and 20th centuries and the legacies left in the EOTC. To deal with these issues, this article used a qualitative research approach, including primary and secondary data collection instruments. It shows that contradictory religious teachings, ethnocentrism, and ethnic division, which are evident in the contemporary ecclesiastics of the EOTC, are the legacies of the Jesuit missionaries and Italy in the EOTC. It concludes that the current contradictory and divisive religious teachings in the EOTC were initiated and originated by the Jesuit missionaries, and the ethnocentric tendency and ethnic-based division of top ecclesiastics of the current EOTC are the legacies of Italy. Currently, such divisions are consolidated and celebrated by Ethiopians, including the top authorities of the EOTC, but at least in part, their source is foreign intervention. Thus, the EOTC should disclose the roots of such destructive and divisive legacies to strengthen its unity.
