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Patriarch of Ethiopia
የኢትዮጵያ ኦርቶዶክስ ተዋህዶ ቤተክርስቲያን ፓትሪያርክ
Incumbent
Abune Mathias since 2013
StyleHis Beatitude/His Holiness
ResidenceAddis Ababa, Ethiopia
Formation1959
First holderAbuna Basilios, First Patriarch of Ethiopia
Websitewww.eotc-patriarch.org
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Abuna (or Abune, which is the status constructus form used when a name follows: Ge'ez አቡነ abuna/abune, 'our father'; Amharic and Tigrinya) is the honorific title used for any bishop of the Ethiopian Orthodox Tewahedo Church as well as of the Eritrean Orthodox Tewahedo Church. It was historically used solely for the head of the Coptic Orthodox Church in Ethiopia during the more than 1000 years when the Coptic Patriarchate of Alexandria appointed only one bishop at a time to serve its Ethiopian flock. When referred to without a name following, it is Abun, and if a name follows, it becomes Abuna (e.g., Abuna Paulos).

History

[edit]

Historically the Abun of the Ethiopian Church was appointed by the Pope of Alexandria and Patriarch of All Africa, who had diocesan authority over Ethiopia and the rest of Africa, at the request of the Emperor and, in historic times, after paying a substantial fee to the Muslim government for the privilege. The Abun would be selected from the membership of the Monastery of Saint Anthony. Although several Abuns might be appointed at one time, a request in 1140 to appoint enough to consecrate a metropolitan was refused.[1]

The candidate frequently lacked knowledge of the native language and even the local customs of the Ethiopian church. As a result, most Abuns had a minimal influence on both Ethiopian religion and politics. His authority eventually was filled in ecclesiastical matters by the Ichege or Abbot of the Monastery of Debre Libanos in Shewa, the sole possessor of this particular title in Ethiopia. (This title is now customarily held by the patriarch of the Ethiopian Orthodox Tewahedo Church.)

Visitors to Ethiopia at this time, such as Francisco Álvares in the 16th century,[2] and Remedius Prutky in the 18th century,[3] were amazed at the mass ordination of deacons and priests with little more than a wave of the cross and a prayer, which was the Abun's principal duty.

After many centuries, Emperor Haile Selassie I of Ethiopia, the last reigning Oriental Christian monarch in the world, reached an agreement with the Coptic Orthodox Church in Alexandria, Egypt, on 13 July 1948. This led to the promotion of the Church of Ethiopia to the rank of an autocephalous Patriarchate. Five bishops were immediately consecrated by the Coptic Orthodox Pope of Alexandria. They later elected an Ethiopian patriarch for their church following the death of Abuna Qerellos IV, the last Copt to lead the Church of Ethiopia.[4] The first Patriarch of Ethiopia was Abuna Basilios, who was consecrated 14 January 1951.

The current Patriarch of Ethiopia is Abune Mathias, who succeeded Abune Paulos upon his death August 16, 2012.

Other usage

[edit]

Abuna (Syriac: ܐܒܘܢܐ Abuna, Arabic: أبونا ʾabūnā, literally 'our father') is also a title used among Syriac Christians, Coptic Christians, Antiochian Arab Christians, Melkite Catholics, and Maronite Christians to refer to a priest. The title is used either by itself or with the priest's given name (for example, 'Abuna Tauma' for 'Father Thomas'). This title is not used in self-reference, rather the priest would refer to himself as al-Ab (الأب al-ʾAb, literally 'the father').

See also

[edit]

References

[edit]

Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Abuna

View on Grokipedia
from Grokipedia
Abuna (Ge'ez: አቡን, "our father") is an honorific title bestowed upon bishops and the in the Ethiopian and Eritrean Churches, signifying spiritual fatherhood and hierarchical authority within one of the world's oldest Christian denominations. The title expresses deep trust and reverence, serving as a form of address for high-ranking who oversee ordinations, pastoral supervision, and the maintenance of . Historically, the role of Abuna originated in the when St. Frumentius, consecrated by Patriarch , became the first bishop of Aksum, establishing the church's foundations amid 's ancient Christian heritage. For centuries, the Abuna was appointed exclusively from the in , reflecting the Ethiopian church's jurisdictional ties to and creating a dynamic of spiritual oversight intertwined with political influence, such as crowning emperors and advising state councils until the early . This arrangement persisted until the mid-20th century, when efforts toward —full independence—began with the consecration of Ethiopian bishops in 1928 and 1948, culminating in 1959 when was installed as the first indigenous patriarch by the Coptic Pope, marking the church's autonomy and the unification of spiritual (Abuna) and administrative (Ichege) leadership roles under one figure. In the church's tripartite of episcopate, presbyterate, and diaconate, the Abuna embodies unity and doctrinal fidelity to Miaphysite , while the institution has navigated challenges including foreign interventions, Marxist-era suppressions in the 1970s, and contemporary schisms. Today, in the , the title is held by , who has served as the sixth since his enthronement in 2013, addressing ongoing issues like national reconciliation and threats to the church's existence amid Ethiopia's complex socio-political landscape.

Etymology

Origin and Meaning

The term Abuna originates from the Ge'ez word አቡነ (abuna), an ancient Semitic language of , literally translating to "our father." This etymology reflects broader Semitic linguistic roots, akin to the abūnā ("our father") and Syriac influences through early Christian liturgical traditions. The title entered Ethiopian religious usage through early Christian missionaries in the , when , a Christian from Tyre, was consecrated as the first of Aksum and known posthumously as Abuna Salama ("Father of Peace"). This marked the initial application of Abuna to denote a high-ranking figure, emphasizing spiritual paternity in the emerging Ethiopian Christian context. In Ethiopian tradition, Abuna carries a profound cultural significance as an honorific title symbolizing paternal authority and guidance, evoking the role of a spiritual father within the community. This connotation underscores the intimate, familial bond between the titleholder and the faithful, rooted in the church's ancient heritage.

Linguistic Variations

The term "Abuna" exhibits several linguistic variations across Ethiopian, Eritrean, and related Oriental Orthodox traditions, reflecting adaptations in script, phonetics, and transliteration influenced by Semitic language families. In Ge'ez, the ancient liturgical language of the Ethiopian and Eritrean churches, it is written as አቡነ and transliterated as Abunä, where the diaeresis on "ä" denotes a specific mid-central vowel sound distinct from standard "a," aligning with the script's vowel-ordering system that modifies consonants with diacritical marks for precise pronunciation. In Amharic, the primary vernacular of Ethiopia, the term shortens phonetically to Abun in standalone usage, emphasizing a more nasal or reduced vowel quality due to Amharic's evolution from Ge'ez, while full forms like Abuna appear when followed by a proper name; this shift highlights Amharic's tendency toward consonant-vowel harmony in spoken forms. Similarly, in Tigrinya, spoken widely in Eritrea and northern Ethiopia, the pronunciation aligns closely with Ge'ez Abunä but often renders as Abun in casual Eritrean Orthodox contexts, incorporating Tigrinya's phonetic inventory that preserves Ge'ez roots while adapting to regional accents. Coptic and Syriac traditions introduce the variant Abouna, derived from the Arabic abūna ("our "), which entered through historical Egyptian-Coptic ties and is used in Arabic-influenced liturgies of these churches; this form adds a long "ū" sound, reflecting Arabic's dual influence on pronunciation in multilingual Oriental Orthodox settings. Related monastic titles, such as Abba—a simpler form meaning ""—appear in Ge'ez and transliterations for elder monks, showing a spectrum of and adaptations within the same root. In Eritrean usage, particularly in Tigrinya-speaking communities, Abun predominates as a contracted variant, underscoring the shared Ge'ez heritage with while accommodating local phonetic preferences.

Ecclesiastical Role

Position in Church Hierarchy

In the , the title Abuna (or Abune) serves as the highest , denoting the as the supreme spiritual leader and head of the church, while also applying to all bishops as a mark of their episcopal authority. The , addressed as Abuna, holds ultimate responsibility for and pastoral oversight, ranking above archbishops and supreme in spiritual matters with no higher authority within the church's autocephalous structure. Bishops bearing the title Abuna oversee regional eparchies, ensuring doctrinal unity and sacramental continuity, but defer to the in matters of church-wide governance. Since the granting of in 1959, the holds the titles of Abuna and Ichege, encompassing both spiritual and administrative leadership in the unified role. The title Abuna is distinct from other ecclesiastical designations lower in the , such as Liqä Papas (chief priest or , overseeing presbyters in liturgical and pastoral duties) and Mägabi (head deacon, responsible for diaconal services including food distribution during services). These roles operate within the presbyterate and diaconate orders, subordinate to the episcopate led by the Abuna, maintaining the church's traditional threefold of bishops, priests, and deacons.

Duties and Authority

The Abuna, as the of the [Ethiopian Orthodox Tewahedo Church](/page/Ethiopian_Orthodox_Tewahedo Church), holds primary authority for the of bishops and , ensuring the continuity of and sacramental ministry within the church. This power of is central to the Abuna's role, as historically and currently exercised to appoint episcopal leaders who oversee dioceses across and beyond. Additionally, the Abuna possesses the authority to consecrate churches and altars, performing these rites for major ecclesiastical sites to sanctify spaces for worship and liturgy. Since in 1959, the Abuna exercises full administrative control over Ethiopian dioceses, combining spiritual and governance functions. In matters of doctrine and church order, the Abuna, chairing the , issues rulings on theological issues and resolves internal disputes, including through measures like for threats to church teachings. The , under the Abuna's leadership, handles legislative, administrative, and judicial affairs, maintaining doctrinal purity in line with Oriental Orthodox traditions. The Abuna also plays a key role in ecumenical relations, fostering ties with other , such as the , through dialogues and joint initiatives that promote unity among miaphysite communions. Symbolically, the Abuna leads major liturgical celebrations, such as the (Epiphany) festival, where the blesses waters and delivers messages of peace and national unity during the ceremonies. In state matters, the Abuna represents the church in governmental dialogues, as seen in appointments to national bodies and advocacy for social issues, bridging and civic spheres while upholding the church's independence.

Historical Development

Early Adoption

The adoption of the title Abuna—meaning "our father" in Ge'ez—occurred in the alongside the introduction of to the Kingdom of Aksum, with serving as the inaugural holder, known as Abuna Salama I. A Phoenician Christian born in Tyre, was shipwrecked along the Eritrean coast and brought to the Aksumite court, where he and his brother Aedesius tutored the young heir Ezana and nurtured a nascent among merchants and elites. Recognizing the need for formal , traveled to around 328–335 AD, where Athanasius I ordained him as the first of circa 340 AD, commissioning him to adapt orthodox theology to local contexts. Under Abuna Salama's guidance, integrated into the Aksumite state's fabric, becoming the official religion during King Ezana's reign in the mid-4th century. Ezana's conversion, facilitated by Frumentius's and counsel, marked a pivotal shift, evidenced by royal inscriptions transitioning from pagan symbols to Christian crosses and declarations of faith in Christ. This establishment solidified Aksum's ties with the Byzantine world, enhancing trade and diplomatic relations while positioning the kingdom as one of the earliest Christian states. The faith's early consolidation drew heavily on monastic traditions imported from and , which emphasized and communal worship. himself promoted monastic settlements modeled after Egyptian practices, but the 5th-century arrival of the —Syrian monks who had trained in Pachomian monasteries—accelerated this influence, founding key communities in northern and blending Syriac proto-monastic flexibility with local customs. From the outset, the reliance on foreign bishops ordained in foreshadowed tensions between external authorities and native Ethiopian clergy, as the Coptic tradition prohibited local ordinations to maintain ecclesiastical oversight. Abuna Salama resisted early external pressures, such as Constantius II's 356 AD demand to replace him with an Arian bishop, but the pattern of appointing non-Ethiopian metropolitans sowed seeds for future divisions over autonomy.

Coptic Appointment Era

The Coptic Appointment Era, spanning from the 12th century to the mid-20th century, marked a period of formalized dependence in which the Coptic Orthodox Patriarch of exclusively appointed the , the overseeing the [Ethiopian Orthodox Tewahedo Church](/page/Ethiopian_Orthodox_Tewahedo Church). This arrangement, which evolved from earlier informal ties dating back to the , became institutionalized during the medieval period to safeguard doctrinal unity and alignment with Coptic theology amid Ethiopia's geographic isolation. By ensuring that the Abuna reported directly to , the system prevented potential schisms or local adaptations that could diverge from miaphysite orthodoxy, a core tenet shared by both churches. Abunas were consistently selected from Egyptian Coptic monks, with many drawn from the (Dayr Anba Antuniyus) in Egypt's Eastern Desert, a renowned center of that supplied candidates as early as the late during the patriarchate of John VI (1189–1216). This practice reinforced theological consistency by embedding the appointee in Coptic traditions before dispatch to , where they would ordain bishops and administer sacraments while upholding Alexandrian oversight. However, the Abunas' foreign origins imposed significant constraints: most lacked proficiency in Ge'ez, the liturgical language, or , the vernacular, creating communication barriers that hindered direct engagement with Ethiopian and . Cultural disparities further marginalized their influence, as the appointees often struggled to navigate local and power structures, leading to a de facto division of authority. In practice, real administrative and temporal power resided with the native Ethiopian Ichege, the abbot of the monastery, who functioned as the second-most powerful figure in the church hierarchy after the Abuna. Based at this influential Shewan monastery, established as a major ecclesiastical center by the 13th century, the Ichege managed day-to-day , monastic affairs, and even political counsel to Ethiopian rulers, effectively compensating for the Abuna's limitations. This dual structure fostered underlying tensions between external Coptic control and indigenous aspirations for , which intensified in the amid Ethiopia's modernization efforts. A landmark development occurred in 1948, when Emperor I negotiated an agreement with Coptic Joseph II, resulting in the of five Ethiopian bishops on July 25 and outlining steps toward ecclesiastical autonomy while preserving doctrinal ties.

Path to Autocephaly

The path to autocephaly for the unfolded amid 20th-century geopolitical upheavals and sustained diplomatic initiatives, transitioning the Abuna role from a foreign appointee to an indigenous leader of an independent church. The Italian occupation of from 1936 to 1941 severely disrupted ecclesiastical structures, as occupying forces sought to detach the church from Alexandrian oversight by appointing an Ethiopian metropolitan in 1937, prompting by Coptic authorities and the exile of Abuna Qerelos. Upon Haile Selassie's restoration in 1941, these events underscored the vulnerabilities of dependency, fueling renewed demands for in the post-World War II context of and Ethiopia's reassertion of sovereignty. Emperor Haile Selassie I drove the negotiations with the , leveraging his earlier efforts—such as the 1929 of four Ethiopian bishops—to secure transitional reforms. His diplomatic visits to and in the 1920s laid groundwork, but post-occupation momentum led to a pivotal agreement in , when Coptic Pope Yosab II consecrated , an Ethiopian monk previously serving as Ichege, as the first indigenous archbishop on January 14. This appointment, supported by Haile Selassie's advocacy, enabled the of additional Ethiopian bishops and positioned Basilios as successor to the metropolitan see, bridging the prior era of Coptic appointments. Full was achieved in 1959 through a protocol ratified by Coptic Pope Cyril VI, elevating to on June 28 and granting the Ethiopian authority to elect and consecrate its own . Haile Selassie's persistent engagement with Coptic synods ensured this outcome, merging the Abuna title with the Ichege to consolidate leadership under a single indigenous figure and centralize church governance. This not only ended over 1,600 years of subordination but also aligned the church with Ethiopia's modernizing state apparatus.

Notable Figures

Pre-Autocephaly Abunas

The pre-autocephaly Abunas of the were Egyptian Copts appointed by the Pope of , serving as archbishops from the until and embodying a system of external ecclesiastical authority that often limited their integration with local Ethiopian traditions. These figures typically originated from Egyptian monasteries, bringing a focus on preserving Coptic-influenced doctrines and rituals, but they frequently encountered resistance from native clergy and rulers due to their foreign status and restricted powers, such as the inability to ordain bishops independently until the mid-20th century. Their contributions centered on liturgical standardization and monastic discipline, aiming to reinforce Orthodox unity amid Ethiopia's political upheavals, though their influence remained circumscribed by the indigenous echege (head of the Ethiopian monks) and imperial oversight. A prominent example is Abuna Salama III, who served from 1841 to 1867 and played a key role in safeguarding the church against foreign missionary influences during a period of European Catholic incursions into . Under Emperor , Abuna Salama aligned with imperial policies to curb Catholic evangelism, which threatened the Orthodox Church's dominance, by endorsing the expulsion of Roman Catholic missionaries in 1855, thereby safeguarding traditional ecclesiastical structures. His tenure highlighted the Abunas' role as defenders of orthodoxy against external influences, though it also underscored their dependence on Ethiopian rulers for enforcement. Abuna Kyrillos, the last Coptic appointee from 1926 to 1950, exemplified the challenges faced during Ethiopia's turbulent mid-20th century, particularly navigating the Italian invasion and occupation from 1935 to 1941. As a monk from Cairo's St. Anthony Monastery, he crowned Emperor in 1930 and maintained spiritual leadership in exile during the fascist occupation, resisting Italian attempts to subordinate the church to Roman Catholic influence and excommunicating collaborating . Post-liberation in 1941, Abuna Kyrillos contributed to early negotiations for Ethiopian ecclesiastical independence, including the 1948 agreement with the Coptic Church that paved the way for , while promoting monastic reforms to strengthen local training amid post-war reconstruction. His efforts focused on liturgical consistency, such as standardizing Coptic-derived rituals in Ethiopian services, despite ongoing tensions with native leaders over authority. The Abunas were appointed by the of , who retained ultimate oversight of the Ethiopian Church until 1959.

Modern Patriarchs

Abuna Basilios, the first indigenous patriarch of the , served from 1959 to 1970 following the granting of by the . As the inaugural Ethiopian leader of the newly independent church, he focused on consolidating autonomy and expanding ecclesiastical infrastructure, including the establishment of new dioceses and educational institutions to strengthen the church's presence across . His tenure marked a pivotal shift toward , enabling the church to grow its influence amid post-World War II modernization efforts. Abuna Theophilos succeeded Basilios in 1971 and led until his deposition in 1976 by the military regime, amid rising political tensions. During his brief , he initiated administrative reforms to align the church with contemporary needs, such as improving clerical training and streamlining synodal operations, though these efforts were curtailed by the 1974 revolution. His resistance to the regime's interference led to his imprisonment and eventual execution in 1979, highlighting the church's entanglement in Ethiopia's political turmoil. Abuna Paulos, patriarch from 1992 to 2012, navigated the aftermath of the era and 's independence, promoting through dialogues with global Christian bodies and advocating for reconciliation between and . As a scholar and former , he reopened key theological colleges and emphasized amid ethnic conflicts and famines, fostering interfaith cooperation during periods of instability. His leadership also addressed internal schisms, though challenges persisted from the 1991 . Abune Mathias, serving since 2013 as the current , has confronted severe contemporary challenges, including the 2020-2022 Tigray conflict, which he publicly condemned as "barbarism" and an existential threat to . In response, he led advocacy efforts, such as a 2023 delegation to Tigray to promote reconciliation and issued calls for an end to hostilities in 2022 amid widespread atrocities. By 2025, Abune Mathias continues to address national divisions, warning in January of rifts within Tigrayan leadership that undermine prospects, while navigating an involving dissenting bishops opposed to post-war accountability measures. In October 2025, he warned of mounting challenges threatening the church's very existence, reiterating calls for unity and in Ethiopia's volatile context. His role underscores the church's ongoing commitment to unity and healing in Ethiopia's fractured socio-political landscape.

Other Usages

In Broader Christian Traditions

In the , the term "Abouna," derived from meaning "our father," serves as a common informal title for addressing parish , emphasizing their spiritual paternity and role as guides within the . This usage reflects the church's historical integration of linguistic influences following the in the , where are revered as paternal figures in liturgical and pastoral settings. Similarly, in the , priests—whether celibate or married—are addressed as "Abouna," underscoring the same paternal tradition rooted in the church's and heritage. This form of address is employed in everyday interactions and formal greetings, highlighting the priest's role as a spiritual father to the faithful. In other Miaphysite churches, such as the , equivalent honorary paternal titles like "Hayr" (meaning "father") are used for , often prefixed with "Der" for priests to denote respect and familial authority. These applications across Oriental Orthodox traditions are generally limited to informal or reverential contexts for parish-level , distinct from the more hierarchical and official connotations of "Abuna" in Ethiopian usage. The variation "Abouna" predominates in Arabic-influenced settings, as explored further in linguistic discussions.

Secular and Geographical References

The Abuna River, located in , serves as a significant geographical feature in the , acting as a to the and delineating a portion of the international border between northern and northwestern . This river originates from streams east of the Peruvian and flows northeast through dense rainforests, contributing to the region's and hydrological system. In East African communities, particularly among the Ethiopian , Abuna functions as a surname derived from the Ge'ez and term meaning "our father," reflecting familial or patriarchal connotations in personal naming conventions. It is most prevalent in , where it is borne by over 1,200 individuals, and appears in various countries due to migration patterns. Beyond these, "Abuna" appears in minor cultural and geographical references within , such as , a renowned monolithic rock-hewn site in the [Tigray Region](/page/Tigray Region) perched at an elevation of approximately 2,580 meters above , celebrated for its architectural ingenuity and challenging accessibility via a steep cliff climb. This place name, like others incorporating the term, evokes the linguistic root of endearment without religious connotation in secular contexts.

References

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