Orthodox Tewahedo music refers to sacred music of the Ethiopian and Eritrean Orthodox Tewahedo Church. The music was long associated with Zema (chant), developed by the six century composer Yared. It is essential part of liturgical service in the Church and classified into fourteen anaphoras, with the normal use being the Twelve Apostles.
Common musical instruments features on Orthodox Tewahedo music is tsenatsil (sistrum), kebero (hand drum) and hand bell. The three modes of chants with respective services are "Ge'ez" (ordinary days), Ezel (fast days and Lent), and Araray (principal feasts).
Zema is long associated with the Ethiopian Orthodox Tewahedo Church since Yared times. Although zema is translates as "a pleasing sound", "song", or "melody", it implicates with text associated with melody, rhythmic patterns, vocal style, music instruments and liturgical dance. Therefore, it is essential to religion life in the highland Ethiopia. Since Christianity was accepted in the Kingdom of Aksum in the 4th century, Zema has been widely incorporated with the music of the Ethiopian Orthodox Church. [1] [2]
Zema also preserved among the Ethiopian Jews drawing to Christians in modern Ethiopia. [1] [3]
The Ethiopian Orthodox Tewahedo Church made its music in religious adapting services, to season of the ecclesiastical year and to solemnity of the feast, making celebratory on festivals and mourning service. Adoration, thanksgiving, supplication, sorrow, joy and triumph are found in zema.
Liturgy is very important to Orthodox Tewahedo music. [4] In 1 Cor.11:23-25, all types of Orthodox prayer and ritual cluster around the Sacrifice of the Mass which was instituted by the Lord the same night in which He was betrayed. [5] [6]
The Ethiopian liturgy is divided into two groups: one is the introductory called Ordo Communis and Eucharistic part called Anaphora. [7] [8] [9] The Anaphora is central part of solemn of the liturgy, and the great Oblation is central point. It starts with the words "Sursum Corda", or with their equivalent, and encompasses all liturgies that includes all service to the end. The Anaphora corresponds to Western canon, which is invariable to common framework, the Ordo Communis. The phrase "Qidase of St. Dioscorus" means the variable part, either Anaphora, which bears the name of Saint, or Ordo Communis together with the same Anaphoras. [10]
The Anaphoras are typically fourteen, the basic normal use being that of the Twelve Apostles. [11] In ancient times, six Anaphoras had been used by many monasteries and the Ethiopic liturgy was first of all published Oriental Liturgies. It was printed in Rome in 1548. [12]
The 14 anaphoras are:
There are 14 Anaphoras, but the one is normally used while the alternate being used for rare occasions. The Twelve Apostles is the normal one and fundamentally identical with the Coptic Liturgy Of St. Cyril, although much were developed. The majority of Anaphoras are lately developed apparently from the tenth century. [13]
The Anaphora of Our Lord is dedicated to feast of Our Lord and on Mount Tabor; Our Lady on the feast of Virgin Mary; Gabriel and Dacesius; John the Son of Thunder on the feast of John the Evangelist; Saint Steven; Saint George, all Christian martyrs and Christmas; John Chrysostom on vigil of Passover; Day of Our Savior, Feast of Cross, feast of John Chrysostom; Athanasius on Christian Sabbath; Epiphanius on Baptism day, the month of Rains; the 318 Nicean Fathers on feasts of Kana of Galilee, Gena, 24 Heavenly Priests; Gregory Nazianzen, Hosanna Feast and at Passion; Dioscorus on Ascension, Pentecost; Basil, feasts of all Patriarchs and Bishops; Cyril, on feast of Cyril the Patriarch and feasts of all the righteous and prophets; James Serug, on St. Michael and St. Gabriel, all Angels. [13]
Liturgy is conducted daily with priests and requires three deacon. The Ethiopic liturgy is a product of Saint Mark, a rite used in Coptic Orthodox Church, and divided into two Anaphoras; pre-anaphoras and anaphora itself. [14] [15]
The 6th century Aksumite composer Yared invented Deggua or hymnary. [16] During this period, hymns have been added by various composers. Yared's assumption to the Heaven were imparted to Mezegeba Deggua (Treasury of Plainsongs). In this part, he invented three mode of chanting used by the Church: Geez, Ezil, Araray. [17] [18]
Besides Deggua, there are collections of hymns such as "Praise of Mary" and the "Organ of the Virgin" or "organ of Praises". [19] These are collections of hymns of Virgin Mary arranged in different days of the week. "Psalter of Christ" is another similar collection. The Antiphony of the church is known as Meweset (Answers), consists of anthems of special festivals throughout the year. Meraf also another hymn or chant dedicated for festivals of the year. Qene is form of hymns or poems which is extemporized, while Selam and Melkea also used optionally.
In the music of church, instruments include tsenatsil, a type of sistrum, kebero, a large drum and hand bell is typical. Three modes are used: Ge'ez for (ordinary days), Ezel for fast days and during Lent, and Araray is for principal feasts. [20]
The 15th century scholar Abba Giyorgis of Gesecha developed Se'atat (Horologium) for day and night, which then followed by addition of hymns and prayers. [21] Se'atat is regularly conducted by monks, priests and deacons while debteras conducting difference service. [22]
The Book of Se'atat contains the great public prayers of the church, but likely offered in the name of the church. The book enumerated at a stated hour in church, monasteries and outside. Se'atat is divided into seven parts also known as Night, Prime, Terce, Sext, None, Vespers, and compline. These are together called one "hour". The next division is prime or first because it is said at "first hour" or sun rise. Then Terce is third, recited as third hour; Sext or sixth at noon; none or night at three O'clock; Vespers is the next, signifying the evening service followed by compline or the completion. [23]
Divine Liturgy or Holy Liturgy is the usual name used in most Eastern Christian rites for the Eucharistic service.
The Ethiopian Orthodox Tewahedo Church is the largest of the Oriental Orthodox Churches. One of the few Christian churches in sub-Saharan Africa originating before European colonization of the continent, the Ethiopian Orthodox Tewahedo Church dates back to the acceptance of Christianity by the Kingdom of Aksum in 330, and has between 36 million and 51 million adherents in Ethiopia. It is a founding member of the World Council of Churches. The Ethiopian Orthodox Tewahedo Church is in communion with the other Oriental Orthodox churches.
The Byzantine Rite, also known as the Greek Rite or the Rite of Constantinople, is a liturgical rite that is identified with the wide range of cultural, devotional, and canonical practices that developed in the Eastern Christian church of Constantinople.
Saint Yared was an Aksumite composer in the 6th century. Often credited with the forerunner of traditional music of Ethiopia and Eritrea, he developed the music of the Ethiopian Orthodox Church and Eritrean Orthodox Church, in broder context the Coptic Orthodox Church and Syriac Orthodox Church the use in liturgical music, as well as the Ethiopian musical notation system. Additionally, he composed Zema, or the chant tradition of Ethiopia, particularly the chants of the Ethiopian-Eritrean Orthodox Tewahedo Churches, which are still performed today.
The Liturgy of Saint James is a form of Christian liturgy used by some Eastern Christians of the Byzantine rite and West Syriac Rite. It is developed from an ancient Egyptian form of the Basilean anaphoric family, and is influenced by the traditions of the rite of the Church of Jerusalem, as the Mystagogic Catecheses of Cyril of Jerusalem imply. It became widespread in Church of Antioch from the fourth or fifth century onwards, replacing the older Basilean Liturgy of Antioch. It is still the principal liturgy of the Syriac Orthodox Church, the Malankara Orthodox Syrian Church, the Maronite Church, the Syriac Catholic Church, Syro-Malankara Catholic Church and other churches employing the West Syriac Rite. It is also occasionally used in the Eastern Orthodox Church and Melkite Catholic Church. The Malankara Mar Thoma Syrian Church uses a reformed variant of this liturgy, omitting intercession of saints and prayer for the dead.
The Anaphora is the most solemn part of the Eucharistic liturgies, such as the Divine Liturgy or the Mass, which serves as a thanksgiving prayer by virtue of which the offerings of bread and wine are consecrated as the body and blood of Christ. This is the usual name for this part of the Liturgy in Greek-speaking Eastern Christianity. In the Eastern Syriac tradition Qudaša is its equivalent. The corresponding part in western Christian liturgy is nowadays most often called the Eucharistic Prayer. The Roman Rite from the 4th century until after Vatican II had a single such prayer, called the Canon of the Mass.
In Christianity, the Nativity Fast—or Fast of the Prophets in Ethiopian Orthodox Tewahedo Church and Eritrean Orthodox Tewahedo Church—is a period of abstinence and penance practiced by the Eastern Orthodox Church, Oriental Orthodox Church and Catholic Church in preparation for the Nativity of Jesus on December 25. Ethiopian and Eritrean Orthodox Churches commence the season on November 24 and end the season on the day of Ethiopian Christmas, which falls on January 7. The corresponding Western season of preparation for Christmas, which also has been called the Nativity Fast and St. Martin's Lent, has taken the name of Advent. The Eastern fast runs for 40 days instead of four or six weeks and thematically focuses on proclamation and glorification of the Incarnation of God, whereas the Western Advent focuses on three comings of Jesus Christ: his birth, reception of his grace by the faithful, and his Second Coming or Parousia.
The West Syriac Rite, also called the Syro-Antiochian Rite and the West Syrian Rite, is an Eastern Christian liturgical rite that employs the Divine Liturgy of Saint James in the West Syriac dialect. It is practised in the Maronite Church, the Syriac Orthodox Church, the Syriac Catholic Church and various Malankara Churches of India. It is one of two main liturgical rites of Syriac Christianity, the other being the East Syriac Rite. It originated in the ancient Patriarchate of Antioch. It has more anaphoras than any other rite.
Antiochene Rite also known as Antiochian Rite refers to the family of liturgies originally used by the patriarch of Antioch.
The Alexandrian rites are a collection of ritual families and uses of Christian liturgy employed by three Oriental Orthodox churches, and by three Eastern Catholic Churches.
The Liturgy of Saint Basil or, more formally, the Divine Liturgy of Saint Basil the Great, is a term for several Eastern Christian celebrations of the Divine Liturgy (Eucharist), or at least several anaphoras, which are named after Basil of Caesarea. Two of these liturgies are in common use today: the one used in the Byzantine Rite ten times a year, and the one ordinarily used by the Coptic Church.
Eastern Orthodox worship in this article is distinguished from Eastern Orthodox prayer in that 'worship' refers to the activity of the Christian Church as a body offering up prayers to God while 'prayer' refers to the individual devotional traditions of the Orthodox.
The Liturgy of Saint John Chrysostom is the most celebrated divine liturgy in the Byzantine Rite. It is named after its core part, the anaphora attributed to Saint John Chrysostom, Archbishop of Constantinople in the 5th century.
Only-Begotten Son, sometimes called "Justinian's Hymn", the "Anthem of Orthodoxy" and/or the "Hymn of the Incarnation", is an ancient Christian hymn that was composed prior to the middle of the 6th century. It is chanted at the end of the Second Antiphon during the Divine Liturgies of St John Chrysostom, St Basil the Great and of St Gregory the Illuminator, and at the Little Entrance during the Liturgy of Saint James.
The Coptic Rite is an Alexandrian liturgical rite. It is practised in the Coptic Orthodox Church and the Coptic Catholic Church.
The Liturgy of Saint Cyril is one of the three Anaphoras used at present by the Coptic Catholic Church and the Coptic Orthodox Church and it retains the liturgical peculiarities which have originated in the early Christian Egypt, thus forming the core of the historical Alexandrian Rite. When reference is made to its Greek Byzantine Rite version, this text is usually known as Liturgy of Saint Mark.
Ethiopian liturgical chant, or Zema, is a form of Christian liturgical chant practiced by the Ethiopian Orthodox Tewahedo Church. The related musical notation is known as melekket. The tradition began after the sixth century and is traditionally identified with Saint Yared. Through history, the Ethiopian liturgical chants have undergone an evolution similar to that of European liturgical chants.
The Holy Qurobo or Holy Qurbono refers to the Eucharist as celebrated in Syro-Antiochene Rite and the liturgical books containing rubrics for its celebration. West Syriac Rite includes various descendants of the Oriental Orthodox and Eastern Catholic churches. It consists of two distinct liturgical traditions: the Maronite Rite, and the Jacobite Rite. The major Anaphora of both the traditions is the Divine Liturgy of Saint James in Syriac language. The Churches are primarily based in the Middle East, Africa, and India.
Kidase is an Orthodox Tewahedo daily worship service originated by the sixth century Aksumite composer Saint Yared hymnary works. The word "Kidase" means thanksgiving to the Lord by mankind and angels alike, which has a purpose of converting the wine and bread into the Holy Sacrament, as this day is eve of Jesus crucifixion.
The Eastern Catholic Churches of the Catholic Church utilize liturgies originating in Eastern Christianity, distinguishing them from the majority of Catholic liturgies which are celebrated according to the Latin liturgical rites of the Latin Church. While some of these sui iuris churches use the same liturgical ritual families as other Eastern Catholic churches and Eastern churches not in full communion with Rome, each church retains the right to institute its own canonical norms, liturgical books, and practices for the ritual celebration of the Eucharist, other sacraments, and canonical hours.
{{cite journal}}
: Cite journal requires |journal=
(help){{cite journal}}
: Cite journal requires |journal=
(help)