Redemption (ቤዛ) in Ethiopian Orthodox Theology

By LJDemissie

May 5, 2025

Dedication

This article is dedicated to Ethiopian Orthodox Christians, particularly to my late parents and His Holiness Abune Mathias, Patriarch of the Ethiopian Orthodox Tewahedo Church, for his wisdom and leadership in addressing dogma and doctrinal challenges at this critical moment in the church’s and Ethiopia’s history. His efforts in guiding the faithful through theological complexities remain invaluable in preserving Orthodox tradition.

Introduction
The concept of redemption, or “ቤዛ” (Bezā), is central to Ethiopian Orthodox Tewahedo Church theology. This Ge’ez and Amharic term, functioning as a noun, verb, and object noun, encapsulates salvation, atonement, and divine intervention.

Redemption — being saved or forgiven — is understood as God’s plan unfolding through history—from Old Testament figures to Jesus Christ’s ultimate sacrifice and Saint Mary’s intercessory role, where she prays for others. This article examines redemption in the Ethiopian Orthodox teachings, the linguistic significance of “ቤዛ”, its practical applications, and comparisons with other Christian traditions.

The author does not have any expertise in Ge’ez, Amharic, or theology but inherited the Ethiopian Orthodox Tewahedo Church’s Christian faith from devoted parents. Through self-study, the author has explored the Bible, examined the reasons behind its many versions, and investigated the factors contributing to divisions among Christians and the formation of various denominations within Christianity. This research article presents the author’s current perspective on the topics it explores.

Redemption in the Old Testament
Ethiopian Orthodox theology views redemption as God’s deliverance, freeing His people from hardship through chosen instruments and foreshadowing Christ’s ultimate redemption.

• Moses as a Redeemer
  Moses led the Israelites out of Egyptian slavery, performing miracles and receiving the Law (Acts 7:35). His leadership prefigures Jesus as the ultimate Redeemer.
• Joseph as a Redeemer
  Betrayed and sold into slavery, Joseph rose to power in Egypt, saving his family from famine (Genesis 45:7). His suffering and redemption parallel Christ’s.
• The Ram as Isaac’s Redemption
  In Genesis 22:13, God provided a ram as a substitute for Isaac, termed “ቤዛ የይስሐቅ (የይስሐቅ በግ)” (Beza Ye-Yisḥaq, also known as Yishaq’s Ram). This act symbolizes divine provision and foreshadows Christ’s sacrifice.

Jesus as the Ultimate Redeemer
Jesus Christ is the final Redeemer, fulfilling Old Testament atonement through His sacrifice on the cross (Hebrews 10:10-14; Matthew 26:28). Unlike Moses, Joseph, or the ram, Jesus redeemed humanity by paying for sins with His blood, making His redemption unique and eternal.

Saint Mary’s Role in Redemption
Saint Mary holds a revered intercessory role, sometimes called “ቤዛዊተ ዓለም” (Beza Wite Alem), meaning “Redemption of the World.” This title reflects her spiritual guidance, not atonement, as only Jesus redeemed through sacrifice. Her role is distinct from Christ’s but significant in the Ethiopian Orthodox devotion.

Linguistic Significance of ቤዛ
The term “ቤዛ” carries multiple meanings in Ge’ez and Amharic, shaping its theological use:

Biblical examples include:

• Genesis 22:13 (Isaac’s redemption)
• Acts 7:35 (Moses as redeemer)
• Genesis 45:7 (Joseph’s preservation)
• Ethiopian Orthodox teachings on Saint Mary (ቤዛዊተ ዓለም)

Practical Applications of ቤዛ
Beyond its theological significance, “ቤዛ” embodies redemption, protection, and assistance in both divine and everyday contexts:

• Jesus is the true ቤዛ for humanity, redeeming all through His sacrifice.
• God ቤዛ His people from slavery, delivering them through divine intervention.
• The ram (የይስሐቅ በግ) was ቤዛ for Isaac, serving as a substitute in sacrifice.
• People act as ቤዛ by helping others in need.
• Shoes are ቤዛ to feet, protecting them from harm.
• A shield is ቤዛ to the body in battle.
• My niece’s name is ቤዛ.

These examples illustrate how “ቤዛ”, as a concept of redemption and protection, manifests through divine acts, human efforts, and cultural naming practices.

Comparison to Other Christian Traditions

• Catholicism: Like Ethiopian Orthodoxy, it emphasizes Mary’s intercession, but the latter places stronger emphasis on her redemptive role.
• Protestantism: Focuses solely on Jesus’ sacrifice, generally excluding Mary from a redemptive role.

Theological Debate on “ቤዛ” and Saint Mary
In a recent preaching, Abune Gebriel, a bishop of the Ethiopian Orthodox Tewahedo Church, addressed his independently gathered followers, argued against the use of the title “ቤዛዊተ ዓለም” (Beza Wite Alem) – which means “Redemption of the World” – for Saint Mary. He asserted that “ቤዛ” applies exclusively to Jesus and further stated that Saint Gabriel, Saint Michael, and Abraham were not “ቤዛ/ቤዛወች”; they should not be considered “ቤዛ/ቤዛወች”.

Abune Gebriel: Dogma and Doctrinal Divergence
Abune Gebriel’s teachings, opposing the use of “ቤዛ”, including for Saint Mary, contradict Ethiopian Orthodox Tewahedo Church dogma. Dogma is viewed as immutable, meaning it cannot be changed or reinterpreted. Examples include: the divinity of Christ, the Holy Trinity, and the intercession of saints. Church councils may clarify teachings, but they do not alter core dogma—only doctrinal interpretations and practices evolve over time.

Historical Perspective: While dogma is rarely changed, history shows some major doctrinal shifts: Orthodox Christianity → Christological debates (e.g., Council of Chalcedon in 451) led to divisions in how Christ’s nature was understood. Catholic Church → Dogma of the Immaculate Conception (Mary born without original sin) was formally defined in 1854.

Unlike dogma, which is considered unchangeable and infallible, doctrine refers to official teachings of a church that can develop or be clarified over time. However, whether doctrine can be modified depends on the denomination:

In the Ethiopian Orthodox Tewahedo Church & Catholic Church, doctrine can be interpreted, expanded, or clarified, but its core theological principles remain unchanged. Example: The veneration of saints has remained a doctrinal teaching.

In Protestant Churches, many Protestant denominations regularly revise doctrine, especially on social or ethical issues. Example: Some churches reinterpret teachings on baptism, salvation, or clergy roles, female pastors, and same-sex marriage based on modern perspectives; for instance,

• Female Pastors: Mainline Protestant churches allow female pastors, while evangelical and conservative churches (e.g., Southern Baptist, some Pentecostal groups) prohibit them, citing biblical restrictions.
• Same-Sex Marriage: Some Protestant denominations affirm same-sex marriage (Episcopal Church, United Church of Christ, Presbyterian Church USA, Evangelical Lutheran Church in America, United Methodist Church), while others oppose it (Southern Baptist Convention, Pentecostal churches, independent evangelical groups).
• Recent Developments: The United Methodist Church recently removed its ban on same-sex marriage, leading to denominational splits among conservative groups that uphold traditional views.

While Abune Gebriel has freedom of belief, teaching against church dogma and doctrine as a clergy member creates confusion and undermines authority. If his views are irreconcilable, ethically, he should leave the church and establish a separate institution.

The Ministry and Musical Ministry “ፍኖተ ጽድቅ”
The ministry and its media branch, “ፍኖተ ጽድቅ” (Path of the Righteous), to which Abune Gebriel belongs, is organized and funded by Ato Tsegaye Debebe, a wealthy Ethiopian Orthodox Christian. The group holds independent gatherings in a warehouse with light blue walls, decorated with modified Ethiopian Orthodox church iconographies, rather than in a traditional Ethiopian Orthodox church setting, and maintains a studio for producing religious songs and other media.

Their musical ministry integrates traditional Ethiopian instruments such as the Kirar, Masinko, and flute—commonly used in secular music—departing from the Orthodox liturgical tradition of using the Tsenatsil (Sistrum), Kebero (Drum), and Hand Bell. While not inherently wrong, this approach reflects a self-initiated restructuring of Orthodox practices, raising concerns about liturgical deviations and their potential impact on clergy authority and church unity.

It has been claimed that Ato Tsegaye used the Ethiopian Orthodox Church’s traditional drum as a stool within his studio and worship space, an act widely seen as disrespectful to sacred instruments and Orthodox customs.

Consequences of Clergy Teaching Outside Doctrine
The Ethiopian Orthodox Tewahedo Church leadership has suspended several high-ranking priests in response to Abune Gebriel’s statement, which contradicts established doctrine. Following these events, church authorities recently concluded meetings and formed a committee to investigate the situation further. The key risks include:

• Formal warnings from church authorities for doctrinal misalignment.
• Loss of recognition as an Orthodox ministry due to unconventional practices.
• Potential separation from the Ethiopian Orthodox Church if theological conflicts escalate.

Disciplinary Measures for Doctrinal Violations

In the Ethiopian Orthodox and Catholic Churches, clergy are expected to adhere to doctrinal guidelines. When clergy members teach outside established doctrine, disciplinary actions may follow, ranging from corrective measures to removal. Possible consequences include:

• Correction/Warning – Issued for minor deviations.
• Suspension/Removal – Applied when teachings contradict core beliefs.
• Excommunication – Reserved for extreme cases of doctrinal rejection.
• Public Denouncement – Formal rejection of teachings by church authorities.

Historical Precedents in Church Discipline

Throughout history, church authorities have enforced disciplinary measures to preserve theological integrity. The recent suspensions highlight the Ethiopian Orthodox Church’s commitment to doctrinal consistency, as seen in similar historical cases:

• Ethiopian Orthodox Church: Disciplinary actions for deviating from Tewahedo Christology, such as the 1951 tensions under Archbishop Basilios.
• Catholic Church: Excommunication of Martin Luther in the 16th century and the silencing of Father Leonardo Boff in the 20th century over doctrinal disputes.

Can One Church Denounce Another?
In the U.S., the First Amendment protects religious expression, allowing Church X to denounce Church Y’s teachings. However:

• Legal: Denunciation is permissible unless it involves defamation or incitement. Formal statements are preferred over personal attacks.
• Theological/Ethical: Respectful dialogue is encouraged to avoid division.
• Historical: Examples include the Protestant Reformation and the Council of Chalcedon (451 AD).

Conclusion
Redemption (ቤዛ) in the Ethiopian Orthodox Tewahedo Church theology spans biblical history, from Old Testament figures to Jesus’ ultimate sacrifice and Saint Mary’s intercession. The term’s linguistic versatility enriches its theological and practical applications. While debates, such as Abune Gebriel’s stance on ቤዛ, highlight interpretive diversity, the church upholds Jesus as the sole Redeemer. Divergences, like those of “ፍኖተ ጽድቅ” or clergy teaching outside doctrine, risk disciplinary consequences. The Ethiopian Orthodox Tewahedo Church’s theology remains a unique blend of Old and New Testament redemption, emphasizing divine and human roles in salvation.