A Tale of Two Sacred Traditions: Comparing Byzantine Orthodox and Ethiopian

Orthodox Liturgies

The Orthodox liturgy is often regarded as theologia prima, the primary means through which

theology is expressed and experienced. In both the Byzantine Orthodox and Ethiopian Orthodox

Churches, the Divine Liturgy is not merely a ritualistic exercise but a profound theological act

that unites the faithful with the sacred history of salvation. It bridges the past, manifests in the

present, and anticipates the future fulfillment of God's kingdom.

John Chryssavgis, in his reflections on Byzantine Orthodoxy, describes the liturgy as a seamless

robe, presenting itself as a unified and unbroken tradition where time and eternity coalesce in

divine worship. Similarly, Ethiopian Orthodox liturgical practice embodies this theological

reality, as seen in the congregational response during the anaphora: "We proclaim your death,

Lord, and your holy resurrection; we believe your ascension and your second advent. We glorify

thee and confess Thee, we offer our prayer unto Thee and supplicate Thee, O our Lord and our

God."

This paper explores how both traditions embody the essence of Orthodox worship while

addressing contemporary challenges. Despite differences in expression, both traditions uphold

the same theological framework of participation in the divine reality. By comparing their

theological congruities and practical divergences—particularly in areas such as language,

Eucharistic participation, and reverence—this study aims to highlight their shared foundations

while demonstrating how each tradition navigates modern adaptation and engagement with the

faithful.

Theology of Time in Liturgy: Past, Present, and Future

Confidential - Not for Public Consumption or Distribution

One of the most striking similarities between Byzantine and Ethiopian Orthodox liturgies is their

eschatological orientation. Chryssavgis emphasizes that Orthodox liturgy is not merely a

commemoration of past events but a living experience that makes present the salvific work of

Christ while also pointing forward to the eschaton. This theological framework is equally present

in Ethiopian liturgy, where the faithful are called to recognize that the Eucharistic celebration is

an entry into the kingdom of God. The declaration of the priest—"Now, Lord, remembering thy

death and resurrection, we believe in thee"—and the subsequent congregational response

underscore this theology of time. Worshippers do not simply recall Christ’s death and

resurrection as historical events; they confess them as ongoing realities, affirming the belief in

His second coming.

Byzantine Orthodox and Ethiopian Orthodox liturgies foster a profound connection between

sacred history and contemporary worship. The Eucharist serves as the ultimate expression of this

unity, affirming that the sacrifice of Christ is not confined to a single moment in history but

continuously present in the life of the Church. This theological framework allows the faithful to

participate in the mystery of salvation, experiencing a liturgy that is both timeless and deeply

personal.

Experiencing Heaven in Worship

Both the Byzantine Orthodox and Ethiopian Orthodox Churches view liturgy as a foretaste of the

kingdom of heaven. This perspective is vividly expressed in both traditions. The Ethiopic

Horologion states: "When we enter your sanctuary, we think that we will be worshippers in Your

Kingdom." Similarly, Chryssavgis describes how, in the Byzantine Orthodox liturgy, those

gathered sing: "Standing in the temple of your glory, we think we are in heaven."

Confidential - Not for Public Consumption or Distribution

This shared belief underscores the idea that worship is not merely a symbolic act but an entry

into divine presence. Both traditions maintain a liturgical worldview where the temporal and the

eternal intersect, allowing worshippers to experience a glimpse of heavenly reality. The theology

behind these expressions highlights that heaven and earth are united in worship, emphasizing

that participation in the liturgy is not just about earthly devotion but about joining the eternal

praise of God.

Furthermore, the ritualistic elements in both traditions reinforce the concept of sacred space and

divine encounter. The use of incense, processions, sacred vestments, and elaborate hymns

transforms the physical space of worship into a reflection of the heavenly realm. These

expressions are not merely aesthetic but serve to elevate the worshippers’ experience, drawing

them closer to God.

The Liturgy as a Universal Prayer for the World

John Chryssavgis emphasizes that the Orthodox liturgy is not confined to a single space but

embraces the entire world, offering prayers for all people in every circumstance and need. This is

also true in the Ethiopian Orthodox tradition, where prayers during the liturgy encompass rulers,

leaders, those who suffer, the sick, the diseased, laity, catechumens, travelers, the hungry,

the thirsty, the sorrowful, prisoners, and all humanity.

This profound sense of intercession reflects the Orthodox understanding that the Church is the

mediator between God and creation, standing before the divine presence to plead for the entire

world. Just as Byzantine Orthodox liturgies invoke blessings upon the world, Ethiopian

Orthodox prayers similarly extend beyond their immediate congregation, emphasizing that the

Church’s mission is not isolated but deeply connected to global human needs. This universal

Confidential - Not for Public Consumption or Distribution

outreach affirms that Orthodox liturgy is a living, breathing act of compassion, mercy, and

divine intercession that seeks healing and salvation for all.

Holy Communion in the Ethiopian Orthodox Church

While the Eucharist is central to the Ethiopian Orthodox Church, many laypeople, particularly

adults, do not partake in communion as frequently as they should. This is partly due to

misinterpretations of doctrine and certain cultural practices that have led to a decline in

Eucharistic participation. Unlike in Byzantine Orthodox traditions, where frequent communion is

encouraged and considered an essential part of Christian life, Ethiopian Orthodox believers,

especially in rural areas, often delay communion until old age.

One reason for this reluctance is the lack of proper catechesis in some areas, particularly

outside major cities. Many clergy do not actively encourage their spiritual children to receive

communion, often telling them that they have time and should wait until they grow older. This

creates a perception that communion is something to be reserved for later stages in life rather

than an essential aspect of regular spiritual nourishment.

Another significant factor contributing to low Eucharistic participation is the influence of the

book Te’amire Mariam, which is frequently read in churches. This book teaches that if one hears

the miracles contained within it being read and believes in them, it is spiritually equivalent to

receiving communion. While the veneration of St. Mary and the acknowledgment of miracles

are important aspects of Ethiopian Orthodox spirituality, this interpretation has led many

believers, particularly in rural areas, to see listening to readings as a substitute for active

sacramental participation. Consequently, many rely on these readings instead of regularly

partaking in the Eucharist, which contradicts the theological foundation that the Eucharist is the

true body and blood of Christ, necessary for spiritual growth and unity with God.

Confidential - Not for Public Consumption or Distribution

In contrast, Byzantine Orthodox theology and practice emphasize frequent reception of

communion as a means of ongoing sanctification. The Church Fathers, including St. John

Chrysostom, strongly advocated for regular Eucharistic participation, warning against excessive

hesitancy in approaching the sacrament. Byzantine Orthodox clergy, in most cases, actively

encourage the faithful to receive the Eucharist frequently, emphasizing that the sacrament is not

merely for the spiritually elite but for all baptized Christians seeking to grow in faith.

For the Ethiopian Orthodox Church to revitalize Eucharistic participation, it is essential to

address these theological distortions. Clergy should take a more active role in teaching the

faithful about the necessity of regular communion and dispelling the misconception that it is

something to be postponed. Furthermore, while Te’amire Mariam holds an important place in

Ethiopian Orthodox spirituality, the Church must clarify that no reading or devotion can

replace the sacrament of the Eucharist. By aligning more closely with the foundational

Orthodox understanding of communion, the Ethiopian Orthodox Church can restore the

Eucharist to its rightful place as the central act of worship and spiritual nourishment.

Reverence and Participation in the Liturgy

One of the most significant differences between the Ethiopian Orthodox and Byzantine Orthodox

liturgical practices is the approach to reverence and participation during the liturgy. In the

Ethiopian Orthodox Church, strict discipline is maintained regarding attendance and behavior

during the Eucharistic liturgy. The teaching is that the faithful must arrive before the liturgy

begins and remain until it concludes. Talking and unnecessary movement are strictly

prohibited, and most churches do not permit latecomers to enter once the liturgy has started. The

expectation is that worshippers remain engaged in deep prayer and spiritual focus throughout the

service, reflecting the belief that liturgy is a sacred event that requires full commitment.

Confidential - Not for Public Consumption or Distribution

By contrast, John Chryssavgis describes the Byzantine Orthodox liturgy as having a more fluid

approach to participation. In many Byzantine Orthodox churches, it is common for attendees to

arrive at different times, leave before the service concludes, and even engage in quiet

conversation or movement during the liturgy. This approach stems from the understanding

that participation in the liturgy is an extension of daily life and that engagement with worship

does not necessarily require rigid physical stillness. While reverence is still emphasized, there is

greater tolerance for individual movement and informal interaction during the service.

The Ethiopian Orthodox emphasis on uninterrupted presence and complete focus during the

liturgy underscores the belief that participation in the Divine Liturgy is a full immersion into

the heavenly realm. This approach encourages a deep sense of awe and solemnity, reinforcing

the idea that worship is an encounter with the divine that demands full attention. However, it can

also create challenges for those who may struggle with the expectation of complete stillness,

particularly young children or those new to the faith.

The Byzantine Orthodox approach, while emphasizing participation, allows for a more relaxed

engagement with the liturgy. This may make it easier for individuals to integrate worship into

their daily routines, but it also raises concerns about whether such flexibility diminishes the

sense of sacredness that the Ethiopian Orthodox Church upholds so strongly. The contrast

between these two traditions reflects different theological and pastoral priorities—one

emphasizing absolute reverence and structured worship, while the other allows for greater

accessibility and personal interaction with the liturgy.

Making the Liturgy Accessible to the Younger Generation

Both Byzantine and Ethiopian Orthodox churches face the challenge of making the liturgy

accessible to younger generations. John Chryssavgis raises the question of incorporating English

Confidential - Not for Public Consumption or Distribution

into liturgical services to accommodate modern believers, and a similar discussion is relevant for

the Ethiopian Orthodox Church, particularly in the diaspora. Many young Ethiopian Orthodox

Christians, especially those born or raised outside Ethiopia, struggle to engage with the liturgy

due to language barriers.

While Ge’ez is the sacred liturgical language, the Church must recognize that allowing services

in local languages can help retain the younger generation. Just as Byzantine Orthodox

churches have incorporated English, Greek, and other languages into their services, Ethiopian

Orthodox parishes should consider offering liturgy and church music (mezmurs) in Amharic,

Tigrinya, Oromo, and other commonly spoken languages. Unfortunately, some clergy associate

language with holiness, as if God prefers one language over another. This perspective can

alienate young worshippers who feel disconnected from the Church. If the Church truly seeks to

be the bridge between heaven and earth, it must ensure that all generations can participate

meaningfully in worship.

Conclusion: Preserving Tradition While Ensuring Participation

Both the Byzantine and Ethiopian Orthodox traditions preserve the ancient and sacred liturgical

heritage of the Church, offering a foretaste of the heavenly kingdom. Yet, their approaches to

participation, accessibility, and reverence differ significantly. While Byzantine Orthodoxy has

allowed for slow but organic adaptations to maintain engagement, Ethiopian Orthodoxy faces

challenges related to language barriers, Eucharistic avoidance, and strict liturgical discipline

that sometimes hinder full participation.

Despite these differences, both traditions maintain an unbroken theological vision: that through

the liturgy, the faithful enter into the mystical presence of God and experience the worship of

heaven on earth. Worship in both traditions is not just a ritual performance but a real

Confidential - Not for Public Consumption or Distribution

communion with the divine. The theological framework of time, space, and participation in the

liturgy confirms that the Church exists as an icon of the heavenly reality.

To ensure that Orthodox Christianity remains vibrant for future generations, both traditions

must address language barriers and encourage inclusive participation. The question

remains: how can the Ethiopian and Byzantine Orthodox churches maintain their sacred heritage

while making worship accessible to all believers? The answer will shape the spiritual

engagement of the next generation and determine the continued strength of these ancient

traditions.

Bibliography

Chryssavgis, John. Liturgy in the Orthodox Church.

Daoud, Marcos, trans. The Liturgy of the Ethiopian Church. Revised by H. E. Blatta Marsie
Hazen. Ethiopian Orthodox Church, 1959. Reprinted 1991.

Confidential - Not for Public Consumption or Distribution