Relevant bibliographies by topics / Ethiopia – Church history

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Ethiopia – Church history'

Author: Grafiati
Published: 10 March 2023

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Journal articles on the topic "Ethiopia – Church history"

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Miller, David B. "Law and Grace: The Seamless Faith of Ethiopian Orthodoxy." Russian History 44, no. 4 (December 23, 2017): 505–14. http://dx.doi.org/10.1163/18763316-04404008.

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The Ethiopian Church, established in 330, is the second earliest “national” church created on the model of Emperor Constantine’s conversion of the Roman Empire. Today Christianity comes in numerous variants. But Ethiopia’s church alone privileges Mosaic tradition as the bedrock of its theology. The rational for this is “The Glory of Kings,” a book inspired by 1Kings10: 1–13. It tells how a Queen of Sheba (Ethiopia) visited King Solomon in Jerusalem, and that their son brought the Ark of the Covenant to her capital. The Ethiopian Church identifies this site as the Church of Mary of Zion in Aksum. To this day it maintains that the Ark (in Ethiopian, the tabot) remains there in an adjacent chapel. Most important of its Mosaic traditions is that a church is not a church without a copy of the tabot on its altar. But historical explanations of when and how these traditions, and even the “Book of Kings,” came into being are beset by controversy owing to the dearth of contemporary sources.
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Hryćko, Katarzyna. "An Outline of the National Archives and Library of Ethiopia." Aethiopica 10 (June 18, 2012): 92–105. http://dx.doi.org/10.15460/aethiopica.10.1.195.

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Ethiopia is a country of a centuries-old tradition and history of writing. It possessed its own unique system for gathering materials of historical importance and a pecular library system. Throughout the years manuscripts were kept under the custody of Ethiopian Church monks. In the 20th century Ethiopia’s succesive rulers attached great importance to the building of a European style central repository of all written materials. They established and gradually developed the National Archives and Library of Ethiopia (NALE). The paper outlines the history of NALE from its beginnings up to now.
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Kassaye, Nigusie Wolde Michae, and Yu N. Buzykina. "The Ethiopian Orthodox Church and its role in the State before 1974." Russian Journal of Church History 2, no. 3 (November 9, 2021): 5–22. http://dx.doi.org/10.15829/2686-973x-2021-60.

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The aim of the study is to consider the role and place of the Ethiopian Orthodox Christian Church in preserving the ancient traditions and culture of the peoples of Ethiopia. The history of the Ethiopian Orthodox Church is closely related to that of the Alexandrian Orthodox Church, but for a significant part of its history it fought for autocephaly, which was achieved only under Emperor Haile Selassie I. The most important function of the Church in Ethiopia was education and spread of literacy, the preservation and transfer of knowledge in the field of religion and public administration. The objective of the study is to analyze how this function was implemented during the first half of the XX century. The research is based on the documents of the Archive of Foreign Policy of the Russian Federation and of the Ethiopian Microfilm Laboratory EMML.
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Muehlbauer, Mikael. "An Italian Renaissance Face on a “New Eritrea”:." Journal of the Society of Architectural Historians 78, no. 3 (September 1, 2019): 312–26. http://dx.doi.org/10.1525/jsah.2019.78.3.312.

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A whitewashed neo-Renaissance façade set into a high rock escarpment above the village of Abreha wa-Atsbeha, in East Tigray, Ethiopia, stands in stark contrast to its sunbaked highland surroundings. Behind this façade is a relatively large rock-cut structure, one of the oldest medieval church buildings in Ethiopia. An Italian Renaissance Face on a “New Eritrea”: The 1939 Restoration of the Church of Abreha wa-Atsbeha addresses how the restoration of this church conducted by Italian Fascist authorities represents the appropriation of local history by both Fascist Italy and Ethiopia's own imperial rulers. As Mikael Muehlbauer describes, while the façade classicizes the building, evoking both the Italianita of the Renaissance and the Romanitas of imperial Rome, earlier murals inside claimed it for Yohannes IV, the nineteenth-century Tigrayan emperor of Ethiopia.
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Gusarova, Ekaterina V. "Joasaph II in an Unpublished List of the Metropolitans of the Ethiopian Church." Scrinium 12, no. 1 (November 17, 2016): 25–34. http://dx.doi.org/10.1163/18177565-00121p05.

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This article introduces new information regarding the Metropolitan Joasaph II (III) (the years of his tenure were 1770–1803). Josaph II (III), the Coptic clergyman, was the head of the Ethiopian Church for 33 years. His service coincided with the initial stage of one of the most complicated period in the history of the Ethiopian Church. This period was marked by the almost complete collapse of the Christian kingdom on the Horn of Africa. The main source comprising these data is the hitherto unknown list of the Metropolitans of Ethiopia, which contains the unique data about Joasaph II. It was discovered in an unpublished manuscript of the monastery Däbrä Damo in the province of Tǝgray in northern Ethiopia and analyzed by the present author. The result of this analysis is obvious: a modern reader receives a trustworthy portrait of this ambitious person who, in spite of his efforts was not able to terminate the long-standing schism in the Ethiopian Church. His efforts, however, left fond memories of himself among his flock.
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Nigusie Kassae, V. Michael, and N. N. Morozova. "Interaction of Russia and the Russian Orthodox Church with Christian communities in Egypt and Ethiopia in the second half of the 19<sup>th</sup> — early 20<sup>th</sup> century." Russian Journal of Church History 2, no. 4 (November 8, 2021): 26–36. http://dx.doi.org/10.15829/2686-973x-2021-68.

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The article presents the history of the relationship of the Russian Orthodox Church with the Christian communities of Egypt and Ethiopia. The article is also concerned with the issue of contacts between the Russian Orthodox Church and the Coptic Church of Egypt in the second half of the 19th and early 20th century. The first almost informal contacts between representatives of the Russian Orthodox Church and the Alexandria Patriarchate allowed Egyptian Christians to get acquainted with the activities of the Russian Orthodox Church, and representatives of the Russian Orthodox Church — with the real state of the religious, political and cultural situation in Egypt. The article also examines the attempts of representatives of the Russian Orthodox Church to establish ties with the Ethiopian Orthodox Church, which was part of the Alexandria Patriarchate until 1959.
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Muehlbauer, Mikael. "From Stone to Dust: The Life of the Kufic-Inscribed Frieze of Wuqro Cherqos in Tigray, Ethiopia." Muqarnas Online 38, no. 1 (December 6, 2021): 1–34. http://dx.doi.org/10.1163/22118993-00381p02.

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Abstract Until 2010 (when it was broken by a tourist), a curious Kufic-inscribed sandstone block greeted those who entered the narthex of the eleventh-century church of Wuqro Cherqos in East Tigray, Ethiopia. My paper identifies the origin of this misunderstood fragment and presents it in the longue durée, from its architectural placement as part of an inscribed arch in the great mosque of a Fatimid trading colony to its medieval spoliation and use as a chancel arch in the church of Wuqro Cherqos, after northern Ethiopia emerged as a centralized power under the Zagwe dynasty. As the chancel in Wuqro Cherqos, the stone took on new meaning as a luxurious liturgical threshold, complementing the Egyptian and Indian silks that hung alongside it. After the arch came apart in the late 1990s, I show how modern Ethiopian scholars promoted the remaining Arabic-inscribed fragment as an ancient Ethiopian inscription. The life story of this stone fragment reveals a larger picture of Islam’s changing reception in Ethiopia from the Middle Ages to the twenty-first century.
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Heldman, Marilyn E. "Creating Sacred Space: Orthodox Churches of the Ethiopian American Diaspora." Diaspora: A Journal of Transnational Studies 15, no. 2-3 (March 2011): 285–302. http://dx.doi.org/10.3138/diaspora.15.2-3.285.

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This essay examines the creation of places of worship by Ethiopian Orthodox congregations in North America, focusing primarily on the District of Columbia and adjacent areas in the states of Maryland and Virginia. Following a discussion of the historical background and development of church architecture in Ethiopia, the essay demonstrates that the shaping of the interior space of Ethiopian Orthodox churches in North America follows a modern model developed in Addis Ababa during the early 1960s. The study concludes with a brief analysis of painted decoration, a necessary component of the sacred space of an Ethiopian Orthodox church. (3 February 2009)
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Kaplan, Steven. "Dominance and Diversity: Kingship, Ethnicity, and Christianity in Orthodox Ethiopia." Church History and Religious Culture 89, no. 1 (2009): 291–305. http://dx.doi.org/10.1163/187124109x407943.

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AbstractThe purpose of this article is to survey the history of the Ethiopian Orthodox Church with an emphasis on several features which are of significance for comparison to Syriac Orthodox Christianity. Although it focuses primarily on the period from 1270 during which 'Ethiopian' was a national rather than ethnic identity, it shares several themes with other papers in this volume. After considering the manner in which Christianity reached Ethiopia and in particular the central role played by the royal court in the acceptance and consolidation of the Church, attention is given to the claims of successive Ethiopian rulers and ethnic groups to be 'Israelites', that is, descendants of biblical figures most notably King Solomon and the Queen of Sheba. The paper next considers the manner in which monastic movements, which emerged in the fourteenth and fifteenth centuries, were associated with ethnically based resistance to the expansion of the Christian kingdom. Other themes include the development of a tradition of biblical interpretation and Christological controversies. The paper concludes with a discussion of ongoing research concerning the Ethiopian diaspora which has developed in the period since the Marxist revolution of 1974.
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Kaplan, Steven. "Notes Towards a History of Aṣe Dawit I (1382–1413)." Aethiopica 5 (May 8, 2013): 71–88. http://dx.doi.org/10.15460/aethiopica.5.1.447.

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Dawit I has received far less attention than either his grandfather ʿAmdä Ṣǝyon I or his son Zärʾa Yaʿǝqob. This comparatively brief article attempts to partially redress the balance. During the more than three decades during which he reigned, Dawit strengthened the religious and political fabric of Ethiopia. By promoting devotion to both the Cross and the Virgin Mary, he provided the Church with two pan-Christian symbols which transcended local rivalries and regional loyalties. These were, moreover, symbols particularly suited to visual representation and hence comparatively easy to propagate among Ethiopia’s largely illiterate population. He did not, however, neglect the role of religious texts. His reign is remembered both for the important translations initiated, most notably Täʾammǝrä Maryam and for original works composed by his close associate Giyorgis of Sägla. Dawit also made great strides in solidifying Church state relations, particularly through his generous land grants, and although he did not succeed in resolving the Ewosṭatian controversy, in the last decade of his rule, he moved towards a pragmatic accommodation. All this would by itself, qualify Dawit as one of the outstanding leaders in Ethiopian history. His military successes, particularly against the Muslims of Adal, can only further cement his reputation.
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Dissertations / Theses on the topic "Ethiopia – Church history"

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MARTINEZ, D'ALOS-MONER Andreu. "In the company of Lyäsus : the Jesuit mission in Ethiopia, 1557-1632." Doctoral thesis, 2009. http://hdl.handle.net/1814/12008.

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Defence date: 23 January 2009
Examining Board: Prof. Gérard Delille (EUI) - supervisor; Prof. Giulia Calvi (EUI); Prof. Donald Crummey (University of Illinois); Prof. Carlos Martinez Shaw (UNED, Madrid)
First made available online on 20 July 2017.
This study focuses on the Jesuit mission in Ethiopia (1557-1632). It presents a comprehensive history of the mission, from its inception during the reign of the Portuguese King Dom Manuel I, through its phase of expansion up to the expulsion of the Jesuit missionaries. Being the first mission personally conceived by the founder of the Society of Jesus, Ignatius of Loyola, the Ethiopian was also the last of the 'imperial' undertakings of the Society to fall, after the collapse of the projects in Japan and Mughal India in the 1610s and 1620s, respectively. The Ethiopian enterprise unfolded in lands far beyond Spanish or Portuguese control and under the protection of a powerful regional monarchy, the Ethiopian Solomonic House. The mission, which had a modest beginning during the last decades of the sixteenth century, turned in the next century to be an ambitious project of transformation of Ethiopian church and society. The Jesuits made use of a persuasive approach, their intellectual supremacy and links to sophisticated cultures - Renaissance and Manneristic Europe and Mughal India - to win over Ethiopian nobility, high clergy and state officials. In this study I focus on the mission taking into consideration both the geopolitical and the religious-cultural aspects. The thesis is aimed as being an institutional history of the mission; I distinguish its main actors and focus in its different stages of development. In addition, I also take into account factors hitherto disregarded in historical literature, such as the role played by local and regional intermediaries and the indigenous agency of missionary discourse. Prosopography and quantitative methods have been used to shed light on to all the men that were involved in this project and also to get acquainted with the different social groups the missionaries interacted with in India and in Ethiopia. The thesis also benefits from a large compilation of images which illustrate the importance that the arts played in the project to ‘reduce’ Ethiopian Christianity. The study aims to be a further contribution to the growing interest this mission has attracted from scholars. Although this has recently been the object of intense scrutiny, there were still many neglected episodes. The thesis critically reviews some traditional assumptions found in historical literature and offers new ways of understanding specific aspects of the mission.
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Mtuze, Peter Tshobiso. "Bishop Dr S. Dwane and the rise of Xhosa spirituality in the Ethiopian Episcopal Church (formerly the Order of Ethiopia)." Thesis, 2008. http://hdl.handle.net/10500/2420.

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The thesis consists of seven chapters with each chapter focusing on a particular aspect of the research topic. Chapter One deals with conventional preliminaries such as aim of study, method of approach, literature overview and other introductory material. Chapter Two is an an overview of the foundations of Bishop Dwane's spirituality and his church's struggle for autonomy. It also covers the origins, the nature and the purpose of Ethiopianism as the central thread in Dwane's theologizing and family history. Chapter Three reflects the attitude of the Anglican Church to African traditional culture as reflected in three historical phases - the era of total onslaught on African culture and religion, the period of accommodation, and the phase of turning a blind eye to these matters for as long as Anglicanism remains intact. Chapter Four contains Dwane's views on various cultural issues culminating in his decision to indigenize his Ethiopian Episcopal Church's liturgy and other forms of worship by incorporating traditional healers into the church and invoking the presence of Qamata and the ancestors in worship. Chapter Five analyses Dwane's prophetic spirituality as evidenced by his advocacy role in fighting for justice and human rights in this country. He relentlessly fought for the rights of those who were victimized by the government of the day, and those who were willfully discriminated against. Chapter Six is on the evolution of an authentic Xhosa spirituality, in particular, and African spirituality in general, in the Ethiopian Episcopal Church. While the main focus of the study is the evolution of Xhosa spirituality, it should be emphasized that the thrust of Dwane's theologizing extended to the evolution of other African spiritualities in the broader church. Chapter Seven is a general conclusion that highlights the main elements of Dwane's spirituality and the heritage he left behind in this regard.
Christian Spirituality, Church History and Missiology
D. Th. (Systematic Theology)
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Tesso, Benti Ujulu. "Some of the consequences of the Christian mission methods and contextual evangelism among the Oromo of Ethiopia with special focus on the Ethiopian Evagelical church Mekane Yesus (EECMY) 1880-1974." Thesis, 1999. http://hdl.handle.net/10413/4761.

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The thesis focuses on the problem of Oromo Christianity's lack of indigenous character with special focus on the Ethiopian Evangelical Church Mekane Yesus (EECMY). It examines the methods of mission used by the Ethiopian Orthodox Church (EOC) that introduced Christianity to the Oromo people for the first time. It also examines the methods of mission used by three Protestant mission societies who followed the EOC, evangelised the Wollaga Oromo and established the EECMY. These mission bodies were, the Swedish Evangelical Mission (SEM), the United Presbyterian Mission (UPCNAM) and the Hermannsburg Mission (HM). The Study seeks to investigate whether the four above mentioned Christian mission bodies' methods of mission contributed to the Oromo Christianity's lack of indigenous character. Moreover, the study examines whether the apparent language of worship problem within the EECMY has historical root linked to the mission methods. It is the emphasis of the researcher of this study that the Christian mission methods used to evangelise the Wollaga Oromos were generally inadequate due to missionaries' lack of sensitivity to the culture. The study calls the EECMY to revise her traditional methods of mission that she inherited from the missionaries and root her message within the culture of the Oromo people. Christianity must identify with certain norms and values of Oromo culture. This can be done through contextual model of evangelism. Out of different sub models of contextual theology, this study suggests inculturation model as a method for incarnating the Church in the culture of the Oromo people. It is the writer's belief that inculturation model may be answer to the Oromo Christianity's lack of indigenous character and the apparent problem within the EECMY. Also inculturation can be helpful method in reaching out the non-Christian Oromos with the Gospel. Though the study focuses on the Oromo Christianity and the EECMY, the question and the problems concerning Christianity's being foreign to the culture might be similar in many Churches in the entire Ethiopia and also in Africa. Unless otherwise indicated the Scriptural quotations are taken from the GOOD NEWS BIBLE: The Bible in Today's English version, copyright Thomas Nelson, Inc., 1978,1986. Printed in the United States of America.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1999.
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Kassu, Wudu Tafete. "The Ethiopian Orthodox Church, the Ethiopian state and the Alexandrian See : indigenizing the episcopacy and forging national identity, 1926--1991 /." 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3250266.

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Thesis (Ph.D.)--University of Illinois at Urbana-Champaign, 2006.
Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0684. Adviser: Donald Crummey. Includes bibliographical references (leaves 382-408) Available on microfilm from Pro Quest Information and Learning.
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Millard, J. A. "A study of the perceived causes of schism in some Ethiopian-type churches in the Cape and Transvaal, 1884-1925." Thesis, 1995. http://hdl.handle.net/10500/17459.

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During the period 1884-1925 Ethiopian-type schisms from mission churches occurred for a number of reasons. Generalisations of these reasons have been made by numerous authors. By generalising the causes of schism the particular reasons why each independent church 1 eader 1 eft the mission church are ignored. The thesis shows how each schism was due to unique circumstances in the mission church as well as to factors, for example, the personal feelings of the independent church leader. In each case there was a point of no return when the founder of the independent church no longer felt he could accept the status quo. There were two government commissions that investigated the independent or "separatist" churches during these years - the South African Native Affairs Commission of 1903-1905 and the 1925 South African Native Affairs Commission which investigated the "Separatist Churches". The testimony of the white government officials and missionaries and the black church leaders has been compared with the findings in the reports. Four case studies are investigated to show how general causes of schism may occur for a number of years until a reason, peculiar to the particular independent church, manifests itself and leads to the formation of an independent church. The case studies are the Ethiopian Church and related independent groups, the independent churches which joined the African Methodist Episcopal Church in 1896 with the Ethiopian Church but later left to form their own churches, for example the Order of Ethiopia, schisms from the Presbyterian Church during the 1890' s and the Independent Methodist Church.
Christian, Spirituality, Church History and Missiology
D.Th (Church History)
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Ngwanya, Richman Mzuxolile. "An ecclesiological analysis of the Church of God and Saints of Christ and its impact on Bulhoek massacre." Thesis, 2005. http://hdl.handle.net/10500/2061.

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A tragic massacre in May 1921, commonly referred to as the Bulhoek Massacre, was associated with the ecclesiology of the Church of God and Saints of Christ, founded by Enoch Mgijima. If it were not for the theology of eschatology that this church adhered to, the so-called Bulhoek Massacre would not have happened. The theology of eschatology which Mgijima was focussing on caused the ecclesiology of the amaSirayeli to be the victims of the circumstances. Dulles defines ecclesiology as the church in the process of self actualisation. There is self understanding of worshippers. In the case of the Church of God and Saints of Christ, such self-understanding caused the Bulhoek Massacre. It is said that when people fervently believe in an Ultimate Being, whether such belief is a construction in their minds or a reality, then those people will be willing to defend their belief and die for, if it needs to be. For such a believer, it is because of the hope for a better life in the future that they are willing to even defy earthly authorities. When that believer follows a voice of the supernatural, which is revealed only to him and sounds much louder, much clearer and more authoritative than human voices, it is then that he cannot be void. Such an authoritative voice may be transmitted either through ancestors, known as the living dead, or directly from the Supreme Being. In the case of the said church, it is both. Secondly, an ecclesiology of the Church of God and Saints of Christ should be understood in the light of their mother church in America under the leadership of Crowdy the founder. Such ecclesiology should also be understood against the religious backdrop of the African Initiated Churches (AIC). These two factors, the mother church in America and the religion of the African Initiated Churches, will be the main components that drive this thesis, and thus illuminate the spark in the said church. Owing to the proliferation of the African Initiated Churches in the continent of Africa, there is a wide speculation that Africa, of the 21st century, will be the centre of World Christianity. Whether this is just a dream or a reality remains to be realized. But the fact remains that, these churches continue to be a religious force that forms part of the church history in Africa. While this thesis will constantly be referring to the 1921 events, an ecclesiology of the said church is a present phenomenon because the church survived the massacre and is still active today. The two researchers, Robert Edgar from Los Angeles University in the USA, and Martin Mandew from the University of Natal, completed their doctoral theses on the Bulhoek Massacre. Edgar was researching on, The Fifth Seal. Enoch Mgijima, The amaSirayeli Bulhoek Massacre, 1921. Mandew concentrated on, War, Memory and Salvation, The Bulhoek Massacre and the Construction of a Contextual Soteriology. Since both researchers come from a distance, and are unable to speak the language of the people they were researching, there were of obviously unfilled gaps in between. As mentioned about cultural differences, therefore, knowing the language of the worshippers makes a big difference. There needs some analysis of idiomatic expressions, enunciated and other formal and informal expressions that tend to be important during communication. However, I acknowledge their research programme but I will go further from their product. This thesis examines the ecclesiology of this church and then relates it to the massacre where they were killed for their own beliefs. It is also important to analyse, as this thesis does, the church-state relations in South Africa in the late 19th and early 20th centuries in order to establish how other religious bodies related to the governments of the said period.
Christian Spirituality, Church History and Missiology
D. Th. (Church History)
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Books on the topic "Ethiopia – Church history"

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Ethiopia and Alexandria: The metropolitan episcopacy of Ethiopia. Warszawa: Zaś Pan, 1997.

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Bless Ethiopia. New York: Odyssey Publications, 1998.

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Church and missions in Ethiopia during the Italian occupaion. Addis Ababa: Artistic Printing Enterprise, 2014.

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Santos, Joao dos. Ethiopia oriental. New Delhi: Asian Educational Services, 1998.

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Ancient churches of Ethiopia. New Haven and London: Yale University Press, 2009.

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Christianity in Ethiopia. Addis Ababa, Ethiopia: K. Merahi, 2007.

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Marāḥi, Kafyālaw. Christianity in Ethiopia. Addis Ababa: Kefyalew Merahi, 2007.

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Abbink, J. A bibliography on Christianity in Ethiopia. Leiden: African Studies Centre, 2003.

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editor, Nosnitsin Denis, and Ethio-SPaRe (Project), eds. Ecclesiastic landscape of North Ethiopia: Proceedings of the international workshop "Ecclesiastic Landscape of North Ethiopia: History, Change, and Cultural Heritage," Hamburg, July 15-16, 2011. Wiesbaden: Harrassowitz Verlag, 2013.

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Kuśā, Faqāda Gurméśā. Evangelical faith movement in Ethiopia: The origins and establishment of the Ethiopian Evangelical Church Mekane Yesus. Minneapolis, Minn: Lutheran University Press, 2009.

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Book chapters on the topic "Ethiopia – Church history"

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Isabel, Boavida, Pennec Hervé, and Ramos Manuel João. "1 On how the emperor decided to give obedience to the holy Roman Church and wrote to the supreme pontiff and His Majesty the King Dom Phelippe." In Pedro Páez’s History of Ethiopia 1622, 170–74. Hakluyt Society, 2020. http://dx.doi.org/10.4324/9781315211992-31.

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Isabel, Boavida, Pennec Hervé, and Ramos Manuel João. "<[f. 386/375]> Chapter XIII1 On how three of us fathers went to where Emperor Iacob was, and on the hopes that he gave of reducing his empire to the holy Roman Church." In Pedro Páez’s History of Ethiopia 1622, 194–97. Hakluyt Society, 2020. http://dx.doi.org/10.4324/9781315211992-37.

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Gervers, Michael. "The West Portal Ceiling Paintings in the Zagwe Church of Yəmrəḥannä Krəstos." In Studies in Ethiopian Languages, Literature, and History, 35–64. Harrassowitz, O, 2017. http://dx.doi.org/10.2307/j.ctvckq4mn.7.

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Negash, Solomon. "ICT for Ethiopian Community Development." In Encyclopedia of Developing Regional Communities with Information and Communication Technology, 370–76. IGI Global, 2005. http://dx.doi.org/10.4018/978-1-59140-575-7.ch065.

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Ethiopia is the home of Lucy’s discovery claimed by science as the oldest female in the search for human beginning—dated 3.2 million years (Johanson & Edey, 1981; Foley, 1997, 2004); headquarters for Organization of African Union since its inception in 1973 (Encyclopedia Britannica Online, 2004); credited for the world heritage site of the churches of Lalibela, a building technology of ten churches hewed from solid rock (Salmon, 2003; United Nation Population Fund, 2001); the only African nation that did not succumb to colonialism, a nation with 13 months of sunshine, and a nation with a long history (Pankhurst, 1961 & 2004; Tegenu, 2004).
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Crummey, Donald. "Church and nation: the Ethiopian OrthodoxTäwahedoChurch (from the thirteenth to the twentieth century)." In The Cambridge History of Christianity, 457–87. Cambridge University Press, 2006. http://dx.doi.org/10.1017/chol9780521811132.020.

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