Soteriology in the Ethiopian Orthodox Täwaḥədo Church

as Reflected in the Liturgical Hymns of the Dəggwa of Yared

by

Andualem Dagmawi Gobena

A Thesis submitted to the Faculty of the University of St. Michael’s College

and the Graduate Centre for Theological Studies of the Toronto School of Theology.
In partial fulfillment of the requirements for the degree of Doctor of Philosophy in
Theology awarded by the University of St. Michael’s College.

© Copyright by Andualem Dagmawi Gobena 2019

 Soteriology in the Ethiopian Orthodox Täwaḥədo Church

as Reflected in the Liturgical Hymns of the Dəggwa of Yared

Andualem Dagmawi Gobena

Doctor of Philosophy in Theology

University of St. Michael’s College

2019

ABSTRACT

The study of liturgical theology in its historical context helps to better understand

the contemporary faith and life of the Church. This doctoral thesis explores the theological

depth and spiritual riches of Yared’s liturgical hymnography. A thorough analysis of his

Dəggwa hymnary shows some of the main historical developments of the soteriology of the

Ethiopian Orthodox Täwaḥədo Church (EOTC). The thesis affirms that doing theology in

conversation with liturgical hymnody establishes the platform for prima theologia.

The introduction gives a brief overview of the nature of liturgical theology and the

historical context of Yared and Ethiopian hymnody. It also provides some helpful details

regarding the manuscript tradition of the Dəggwa. The first chapter deals with the life and

the hymnographical works of Yared, along with a brief historical-theological description of

each liturgical corpus. This chapter introduces readers to the nature and importance of

Yaredean hymnal tradition in the Ethiopian liturgical year. The section also focuses on the

development, divisions and revisions of the Dəggwa hymnary.

Chapter two explains Yared’s cosmology and Christology. It presents the doctrine of

creation, the fall and Christological presuppositions as the basis of Yared’s theology of

salvation. The third chapter discusses liturgical anthropology and soteriology, as reflected in

the Dəggwa hymnary. It further provides the multifaceted aspects of Yared’s theology of

ii
salvation. Chapter four deals with the sacramental and ecclesial dimensions of Yared’s

soteriology. It shows the sacramental communication of the gifts of salvation as enacted in

the ecclesial life. The concluding chapter gives a brief summary of the entire discussion to

recapitulate the core issues and major themes of the study. It also indicates some possible

venues for further research and useful ecumenical dialogue on the various aspects and

related issues of soteriology.

iii
 ACKNOWLEDGEMENTS

First and foremost, I would like to offer my heartfelt glory and praise to the gracious

and ever-loving God for the profound blessings outpoured throughout my entire academic

careers and ministry. I am grateful to St. Mary’s Ethiopian Orthodox Täwaḥədo Cathedral in

Toronto, Canada for the continued support to pursue my doctoral studies. I am especially

indebted to His Grace Dimetros, the Archbishop of Ontario, Canada and Rev. Fr. Messale

Engeda for their prayers, thoughtful advice and encouragements throughout my studies.

I am very much indebted to the Collegeville Institute for Ecumenical and Cultural

Research and the Hill Museum and Manuscript Library (HMML) of St. John’s University at

St. John’s Abbey in Collegeville, Minnesota for giving me the opportunity to conduct my

doctoral research. My special thanks are due to Professor Getatchew Haile, Curator of the

Ethiopic Manuscripts at HMML, for his helpful consultations. I, hereby, would like to thank

the late Professor Margaret O’Gara (RIP), Professor John McLaughlin and Professor Pablo F.

Argárate for their kind recommendations to the Collegeville Institute’s Admission Office.

I am grateful to University of St. Michael’s College for the generous financial aid to

pursue my doctoral studies. I am thankful to Professor Pablo F. Argárate, my initial doctoral

program advisor, for his remarkable assistance and guidance throughout my studies. My

sincere appreciation and deepest gratitude are due to Professor Jaroslav Skira, my thesis

supervisor, for his invaluable instructions and diligent effort in reading and correcting

multiple versions of my thesis chapters and providing me with constructive comments.

Last but certainly not least, I would like to express my heartfelt love, respect and

utmost gratitude to my beloved wife, Mrs. Meron Negash Gedamu, for her extraordinary

love, genuine encouragement and unstinting support towards the successful completion of

my doctoral studies. Indeed, I am also grateful to my brother Deacon Ewnetem Dagmawi

Gobena and my sister Mrs. Selamawit Dagmawi Gobena for their kind cooperation in

making available some helpful resources and rare research materials at my disposal.

iv
 DEDICATION

This doctoral thesis is kindly dedicated with sincere appreciation and gratitude to:

St. Mary’s Ethiopian Orthodox Täwaḥədo Cathedral

Toronto, Canada

&

The Late Professor Margaret O’Gara (RIP)

Professor of Theology at the University of St. Michael’s College, Faculty of Theology

Toronto, Canada

v
 Contents

LIST OF ABBREVIATIONS................................................................................................................ x

INTRODUCTION ............................................................................................................................................1

CHAPTER 1: THE LIFE AND HYMNOGRAPHICAL WORKS OF YARED .......................21

1.1 The Life of Yared.....................................................................................................................22

1.2 The Hymnographical Works of Yared ................................................................................32

1.2.1 A Quest into the Ethiopic Identity of Yared’s Hymnography ...............................34

1.2.2 A Brief Overview of the Book of Dəggwa (መጽሐፈ ድጓ) ..............................................39

1.2.2.1 The Major Sections of Dəggwa ...............................................................................40

1.2.2.1.1 Yohannəs (John) .......................................................................................42

1.2.2.1.2 Astäməhəro (Didactic/Supplication) ....................................................43

1.2.2.1.3 Ṣomə (Lenten)… .......................................................................................44

1.2.2.1.4. Fasika (Paschal) .......................................................................................45

1.2.2.2 The Three Modes of Yared’s Liturgical Hymnody ...........................................46

1.2.2.3 The Expansion and Revision of the Book of Dəggwa… .....................................47

1.2.2.4 The Centre for Specialization in Dəggwa Hymnary ...........................................49

1.2.2.5 The Ancient Hymnal Notations of Yared’s Dəggwa… .......................................51

1.2.2.5.1 A Graphic Illustration of the Ancient Hymnal Notations

of Yared’s Dəggwa .....................................................................................52

1.2.3 Zəmmarē (ዝማሬ) [Cantillation/Canticle] ................................................................53

1.2.3.1 Həbəsət (ኅብስት) [Bread] ........................................................................................55

1.2.3.2 Ṣəwa’ə (ጽዋዕ) [Chalice/Cup] ...............................................................................56

1.2.3.3 Mänəfäs (መንፈስ) [Spirit]........................................................................................56

1.2.3.4 Äkotēt (አኰቴት) [Anaphora/Thanksgiving] ......................................................57

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 1.2.3.5 Məsṭir (ምሥጢር) [Mystery] ....................................................................................57

1.2.4 Mäwasə’ət (መዋሥዕት) [Responsorial] ..............................................................................58

1.2.5 Mə’əraf (ምዕራፍ) [Intermission/Chapter]. ......................................................................59

1.3 Musical Instruments of the Ethiopic Liturgical Hymnody ...............................................61

CHAPTER 2: YARED’S COSMOLOGY AND CHRISTOLOGY ............................................70

2.1 Salvation in Christ: The Heart of Yared’s Liturgical Theology ........................................... 73

2.1.1 Yared’s View of Human Creation and the Fall ........................................................74

2.1.2 Yared’s Christocentric Soteriology… ........................................................................81

2.2 The Incarnation: The Climax of Revelation & Divine Economy .....................................85

2.2.1 Yared’s Exposition of the Feasts of the Incarnation ...............................................88

2.2.1.1 The Feast of the Nativity .......................................................................................88

2.2.1.2 The Feast of the Presentation of the Lord Christ .............................................102

2.2.1.3 The Feast of Epiphany… ............................................................................................. 104

2.2.1.4 The Feast of the Miracle at Cana of Galilee ........................................................... 113

2.2.1.5 The Feast of Palm Sunday........................................................................................... 115

2.2.1.6 The Feast of the Crucifixion ....................................................................................... 116

2.2.1.7 The Feast of the Exaltation of the Holy Cross ...................................................... 120

2.2.1.8 The Feast of the Descent of Christ into Hades .................................................123

2.2.1.9 The Feast of Ascension ........................................................................................125

2.2.1.10 The Feast of Pentecost........................................................................................126

2.3 The Paschal Mystery: A Liturgical Anamnēsis of the Divine Economy ........................127

2.4 Cosmic Redemption: The Core of Yared’s Liturgical Soteriology..................................134

CHAPTER 3: YARED’S ANTHROPOLOGY & THEMES OF SALVATION ......................140

3.1 Yared’s Liturgical Anthropology .......................................................................................141

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 3.2 Yared’s Themes of Salvation ..............................................................................................144
3.2.1 Salvation as Restoration.............................................................................................146

3.2.2 Salvation as Deliverance ............................................................................................151

3.2.3 Salvation as Healing ...................................................................................................156

3.2.4 Salvation as Renewal/Re-Creation ..........................................................................160

3.2.5 Salvation as Illumination ...........................................................................................164

3.2.6 Salvation as Putting on the ‘Robe of Glory’ ............................................................170

Summary ..............................................................................................................................174

CHAPTER 4: THE SACRAMENTAL AND ECCLESIAL

DIMENSIONS OF YARED’S SOTERIOLOGY ........................................................................177

4.1 The Sacramental Dimension of Yared’s Soteriology ........................................................... 180

4.1.1 The Sacrament of Baptism ........................................................................................182

4.1.1.1 Biblical Types and Imagery of Baptism ...........................................................183

4.1.1.2 Christ’s Baptism as the Foundation of Christian Baptism ............................189

4.1.1.3 The Gifts of Baptism ...........................................................................................193

4.1.1.3.1 Spiritual Rebirth and Adoption ...........................................................194

4.1.1.3.2 The Gift of the Holy Spirit ...................................................................196

4.1.1.3.3 The Gift of Divine Illumination ..........................................................200

4.1.1.3.4 Mystical Participation in the Paschal Mystery of Christ ..................202

4.1.2 The Sacrament of Eucharist ....................................................................................205

4.1.2.1 Biblical Types and Imagery of the Holy Eucharist .......................................209

4.1.2.2 The Holy Eucharist as a Bloodless Sacrifice ..................................................217

4.1.2.3 The Sacramental Presence of Christ in the Eucharist ...................................222

4.1.2.4 Eucharistic Liturgy: A Recapitulation of the Divine Economy ...................226

4.1.2.5 Yared’s Twofold Epiclesis in the Eucharistic Liturgy ...................................230

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 4.1.2.6 Fruits of the Holy Eucharist ..............................................................................234

4.1.2.6.1 Spiritual Nourishment ...........................................................................235

4.1.2.6.2 Remission of Sins ....................................................................................239

4.1.2.6.3 Purification and Sanctification .............................................................242

4.1.2.6.4 Healing and Divine Knowledge … .......................................................243

4.1.2.6.5 Eternal Life: The Gift of Immortality/Incorruptibility .....................245

SUMMARY AND CONCLUSION ................................................................................ 249

BIBLIOGRAPHY ............................................................................................................... 288

ix
 LIST OF ABBREVIATIONS

A.D = Anno Domini (Year of the Lord)

BD = The Book of Dəggwa
BM = The Book of Mə’əraf
BZM = The Book of Zəmmarē and Mäwasə’ət
CCO = Collectanea Christiana Orientalia
CSCO = Corpus Scriptorum Christianorum Orientalium
E.C. = Ethiopian Calendar
EGD = Eastern Gojjam Diocese
EMML = Ethiopian Microfilm Manuscript Library
EOP = Ethiopian Orthodox Patriarchate
EOTC = Ethiopian Orthodox Täwaḥədo Church
HMML = Hill Museum and Manuscript Library
JSS = Journal of Semitic Studies
LEOC = The Liturgy of the Ethiopian Orthodox Church
NAS = Northeast African Studies
NKJV = New King James Version
NMS = Nag Hammadi Scrolls
NPNF = Nicene and Post- Nicene Fathers
NRSV = New Revised Standard Version
NT = New Testament
OT = Old Testament
PG = Patrologia Greaca
RSE = Rassegna di Studi Etiopici

x
 INTRODUCTION

The Nature of Liturgical Theology

The legacy of Christian hymnody is one of the peculiar characteristics of the early

Church. Born from Judaism, Christianity’s liturgical life is largely informed and shaped by

Judaic tradition. The Hebrew Scriptures provide ample references to and various instances

of liturgical hymnody, both at the individual and communal levels. A giant thread runs

throughout most hymns of the Old Testament illustrating God’s unique relationship to the

Israelites, especially through God’s manifold saving acts. As Calvin R. Stapert discusses,

most hymns of the Old Testament, if not all, are oriented to humanity’s thanksgiving and

loving response to the marvelous deeds of the Lord God.1 The covenantal relationship to

God is continued in the New Testament, which described how the incarnation of Christ and

His resurrection now form part of God’s divine plan of salvation for humanity.2

Lucien Deiss3 shows the influence on the liturgical hymnody of the early Church by

the Jewish liturgical tradition. In the Judaeo-Christian tradition, worship is primarily

understood as the human free responsive act of thanksgiving and offering glory and

adoration to the utterly Holy God. This liturgical task brings about the human reception of

divine grace and sanctification. Therefore, the Church’s doxology is the reflection of its

liturgical life, especially its thanksgiving to God on account of the creation and re-creation of

the cosmos. Theologically speaking, the Church’s doxology essentially deals with and is

oriented towards the dynamics of liturgical cosmology. The early patristic tradition and

1
Calvin R. Stapert, A New Song for an Old World: Musical Thought in the Early Church, with a foreword by
John D. Witvliet (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 2007), 1-28.
2
Stapert, A New Song for an Old World, 14. See also Ralph P. Martin, Worship in the Early Church (Grand
Rapids: William B. Eerdmans Publishing Company, 1975), 39, 43-45.
3
Lucien Deiss, Springtime of the Liturgy: Liturgical Texts of the First Four Centuries, trans. Matthew J.
O’Connell (Collegeville, Minnesota: The Liturgical Press, 1975), vii-19.

1
 2

authors corroborated this, as they often made references to liturgical texts, prayers and

rituals to substantiate the orthodoxy of the faith and praxis of the Church.4

Recent liturgical scholarship has taken a renewed interest in the seeming dichotomy

between physical vis-à-vis spiritual (or ordinary vis-à-vis liturgical (i.e., eschatological))

time and space. To put it differently, liturgical theology affirms that the sacred is not

something remote and distant from the world. Liturgical hymnody is a mirror of spiritual

reality via the physical, which enables worshippers to experience the sacramental nature of

the world.5 Understanding the world as the arena of divine glory allows Christians to

embrace the foretaste of the Kingdom here and now. Worship is the liturgical expression

and reflection of heaven on earth. To use Don E. Saliers’ observations, “We are to hold the

world in all its actuality, up to God. In this respect, worship can never be an escape into

another world.”6

Liturgical music serves as a meeting place where the celestial and terrestrial come

together in the service of God.7 The early Church Fathers extensively employed various

musical images in their theological, liturgical, polemical, pastoral and spiritual writings.

James McKinnon8, Gesa Elsbeth Thiessen9 and Calvin R. Stapert,10 among others, have

4
Geoffrey Wainwright, Doxology: The Praise of God in Worship, Doctrine, and Life (New York: Oxford
University Press, 1984), 93-117, 223, 227-229. Cf. Ted A. Campbell, Christian Confessions: A Historical
Introduction (Louisville, Kentucky: John Knox Press, 1996), 20-22. Edward Yarnold, The Awe-Inspiring Rites
of Initiation: The Origins of the R.C.I.A. (London: T&T Clark Ltd, 1994; reprint, Collegeville, Minnesota: The
Liturgical Press, 2006), 1-2, 67-164 (page citations are to the reprint edition).
5
Alexander Schmemann, For the Life of the World: Sacraments and Orthodoxy (Crestwood, New York: St.
Vladimir’s Seminary Press, 1973), 7-13, 110-111. See also Rory Noland, Worship on Earth as it is in Heaven
(Grand Rapids, Michigan: Zondervan, 2011), 10, 26-33. Kevin W. Irwin, Context and Text: Method in
Liturgical Theology (Collegeville, Minnesota: The Liturgical Press, 1994), ix-xiii, 3-8.
6
Don E. Saliers, Worship and Spirituality, 2d ed. (Arkon, Ohio: OSL Publications, 1999), 25-26.
7
Johannes Quasten, Music & Worship in Pagan & Christian Antiquity, trans. Boniface Ramsey (Washington,
DC: National Association of Pastoral Musicians, 1983), 60-65. Cf. William Mahrt, “The Sacred,” Sacred Music
135, no. 4 (2008) : 3-4.
8
James McKinnon, ed., Music in Early Christian Literature (New York: Cambridge University Press, 1993),
18-170.
9
Gesa Elsbeth Thiessen, Theological Aesthetics: A Reader (Grand Rapids, Michigan: William B. Eerdmans
Publishing Company, 2004), 9-58.
10
Stapert, A New Song for an Old World, 42-130, 149-193.
 3

catalogued and commented on the numerous musical images in patristic literature. Other

liturgical scholars also have taken a renewed interest in rediscovering the early Church’s

liturgical treasure. Aidan Kavanagh,11 Kallistos Ware,12 Louis Bouyer,13 and Gregory Dix14

have argued that if theology is primarily meant to speak of God, then it should necessarily

be a liturgical action. The Church’s liturgical life essentially embraces the entire ecclesial

body in doing theology, as each member gathers to participate in the solemn mystery of the

moments in which eternity meets the temporal.

Liturgical hymnody, also called “theological melody,”15 is a lyrical and poetic way of

communicating the core beliefs and praxis of the Church. Through the extensive liturgical

usage of hymns, the Church communicates its theology and spirituality. That hymnody is,

in turn, informed and nourished by the Tradition and, especially the Holy Scripture. For the

Ethiopian Orthodox Täwaḥədo Church, hymnody is inseparable from its liturgical worship.16

The inherent relationship between liturgy and theology conforms to the theological dictum:

lex orandi est lex credendi - “The rule of prayer (worship) is the rule of faith.”

Liturgical hymnody facilitates the musical expression of humanity’s adoration and

gratitude, which entails submission to God. This enables humanity to respond to the saving

activity of God in creation. Don E. Saliers refers to music as, “the language of the soul made

audible.”17 Highlighting the mutual correlation between theology and hymnody, Aidan

11
Aidan Kavanagh, On Liturgical Theology (Collegeville, Minnesota: The Liturgical Press, 1992), 96-97, 113-
116.
12
Kallistos Ware, introduction to Hymn of Entry: Liturgy and Life in the Orthodox Church, by Archimendrite
Vaseleios (Crestwood, New York: St. Vladimir’s Seminary Press, 1998), 8-9.
13
Louis Bouyer, Liturgical Piety (Notre Dame: University of Notre Dame Press, 1955), 1-7.
14
Gregory Dix, The Shape of the Liturgy (New York: Seabury Press, 1982), 12-25.
15
Don E. Saliers, Music and Theology (Nashville: Abingdon Press, 2007), 34
16
Kay Kaufman Shelemay and Peter Jeffery, ed., Ethiopian Christian Liturgical Chant: An Anthology, vol. 2
(Madison, Wisconsin: A-R Editions, Inc., 1993), 4. Cf. Edward Ullendorff, The Ethiopians: An Introduction to
Country and People, 3d ed. (London: Oxford University Press, 1973), 102-103. Taddesse Tamrat, “A Short
Note on the Ethiopian Church Music,” Annales, 12 (1985), 135-143.
17
Don E. Saliers, “Liturgical Musical Formation,” in Liturgy and Music: A Lifetime Learning, ed. Robin A.
Leaver and Joyce Ann Zimmerman (Collegeville, Minnesota: The Liturgical Press, 1998), 385.
 4

Kavanagh makes a useful distinction between orthodoxia (right worship), orthopistis (right

believing) and orthodidascalia (right teaching).18 Liturgical worship is expressive of the

Church’s beliefs and teachings, and as such it serves as a bridge to connect believers to the

living stream of faith.

Liturgical hymnody thus serves two purposes, namely: devotion and instruction.

These dual features of liturgical hymns are prevalent throughout Christian hymnography.

In so doing, “Hymns give us a voice and they are instruments of instruction that teach us in

a pleasant and memorable way.”19 Referring to the significance of the engagement of the

faithful, especially in the Church’s liturgical hymnody, Harry Eskew and Hugh T. McElrath

remark, “It is sometimes forgotten that hymns are the offerings of the entire congregation,

not merely those of the clergy and the choir.”20 It is worth noting that even after the

dismissal of the congregation, the rhythm of the liturgical worship echoes throughout the

daily life of each member of the worshipping community.21

The foregoing discussion glimpsed at the nature of liturgical theology. This will help

readers to gain a better sense of the historical-liturgical context within which the Ethiopian

Orthodox Täwaḥədo Church has interpreted and received the hymnographical works of

Yared. In what follows, I will briefly provide the historical-liturgical context of Yared’s

hymnography along with some helpful discussion of its manuscript tradition.

Yared and Ethiopian Hymnody

Theology and hymnody were intimately linked in early Eastern Christianity, as

18
Kavanagh, On Liturgical Theology, 81-83, 96-98.
19
Philip H. Pfatteicher, Liturgical Spirituality (Valley Forge, Pennsylvania: Trinity Press International, 1997),
206, 214.
20
Harry Eskew and Hugh T. McElrath, Sing with Understanding: An Introduction to Christian Hymnody
(Nashville, Tennessee: Broadman Press, 1980), 219-220, 224, 229. Cf. Robin A. Leaver, The Theological
Character of Music in Worship (St. Louis: Concordia Publishing House, 1989), 16-17.
21
Jean Corbon, The Wellspring of Worship, 2d ed., trans. Matthew J. O’Connell (San Francisco: Ignatius Press,
2005), 116-130. See also Don E. Saliers, Worship as Theology: Foretaste of Glory Divine (Nashville: Abingdon
Press, 1994), 49-68, 139-153.
 5

exemplified in the liturgical hymns, poems, biblical and theological scholarship of the

Ethiopian hymnographer and composer Yared (A.D 493-571). Yared was born in Axum

where he studied the Scriptures and became acquainted with the ancient Eastern Christian

tradition. Yared composed his hymnography during the reign of Emperor Gäbrä Mäsqäl

(534-548).22 A more fulsome account of Yared’s biography is provided late in my work.23 He

was contemporaneous with the Second Council of Constantinople (A.D 553) held in the

aftermath of the Council of Chalcedon (A.D 451). The main emphasis of Constantinople II

was to define and clarify the indivisible unity of the two natures (miaphysis) in Christ.24

Yared’s hymnography is marked with an integration of the Church’s doctrine and

praxis – of the lex orandi lex credendi - which largely shaped later Ethiopic theology and

spirituality. Prior to Yared’s formation and composition year of the Ethiopic liturgical

tradition, the Ethiopian Church had somehow a certain form of liturgical praxis that

comprised simple intonations25 of the Psalter, selected biblical texts and the ordo communis

22
William F. Macomber, A Catalogue of Ethiopian Manuscripts Microfilmed for the Ethiopian Manuscript
Microfilm Library, Addis Ababa and for the Monastic Manuscript Microfilm Library, Collegeville, vol. I:
Project Numbers 1-300 (Collegeville, Minnesota: 1975), EMML 50, ff. 132-133. Qədus Yarēd, Mäṣhäfä
Dəggwa [St. Yared, The Book of Dəggwa], ed. Ethiopian Orthodox Patriarchate (Addis Ababa: Commercial
Printing Enterprise, 1995), 130. See also K. Conti Rossini, ed., Vitae Sanctorum Antiquorum I Acta Yared et
Pantalewon, Corpus Scriptorum Christianorum Orientalium, vol. 26, Scriptores Aethiopici, (text) 9, 1961, 10-
11, 22-23. Ethiopian Orthodox Patriarchate, ed., Mäṣhäfä Sənkəsar [The Book of Synaxarium], vol. 2 (Addis
Ababa: Bərhanəna Səlam Printing Press, 2000), 265-267.
23
See Section 1.1, p. 21.
24
V. C. Samuel, The Council of Chalcedon Re-Examined (Maidstone: The Oriental Orthodox Library, 2005),
208-211. See also Richard A. Norris, trans. & ed., The Christological Controversy (Philadelphia: Fortress Press,
1980), 123-159. For a detailed historical account and thorough theological discussion on the Second Council of
Constantinople, see Leo Donald Davis, The First Seven Ecumenical Councils (325-787): Their History and
Theology (Collegeville, Minnesota: The Liturgical Press, 1990), 207-256.
25
Speaking of the liturgical landscape of the pre-Yaredean era, his hagiography reads, “ወአሜሃ አልቦ ቅኔ፥ በልዑል
ዜማ፤ ዘእንበለ በለኆሳስ ወጒርዔ። [At that time there was no poetic chanting with high melody other than whispering
some texts and simple intonations].” Rossini, ed., Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 9.
Another historical source also recounted, “ወበእንተዝ ተፈሥሐ ኵሉ ሕዝብ፥ ንጉሥኒ ወጳጳስ። ወኵሎን አብያተ ክርስቲያናት
ዘኢትዮጵያ፥ ሰሚዖሙ ጾታሁ ለያሬድ፥ አፍቀርዎ ወአዕበይዎ። እስመ ረከቡ ሐዲሰ ትምህርተ፥ ዘይኬልሕ በቃለ መዝሙር፥ ዘኢሰምዕዎ
ቀዲሙ። [And all the people, the king and the bishop became gladdened on account of Yared’s skillful teaching.
All the churches of Ethiopia honoured and exalted Yared upon hearing his unique melody. For they have found
a newly invented chanting, which they did not hear before.” Ethiopian Orthodox Patriarchate, ed., Gädəlä
Äbunä Arägawi Məsəlä Gädəlä Abba Pänṭälēwon Wä-Aḥäwihu Qəddusan [Acts of Äbunä Arägawi and Acts of
Abba Pänṭälēwon and his Saintly Brothers] (Addis Ababa: Täsfa Gäbrä-Səllasē Printing Press, 1985), 122.
 6

along with the anaphora of the Apostles and the anaphora of the Lord.26 The consecration of

Frementius as the first bishop of Ethiopia by Athanasius of Alexandria and the subsequent

arrival of the Nine Saints to Ethiopia allowed the construction of many churches, the

translation of most biblical and apocryphal books and liturgical texts and the administration

of sacraments.27

Yared’s liturgical hymnody makes a unique contribution to the Christian theological

tradition. Throughout his hymnody, he made extensive use of symbols and images drawn

from Tradition, Scripture as well as nature. Yared often used diverse biblical texts that were

translated into the Ethiopic Ge’ez from Greek and Syriac by Frementius and the Nine Saints

during the fourth and fifth centuries.28 It should be noted that despite his broad treatment of

Scriptural texts and allusions, nowhere did Yared give a clear reference to any of his

sources. This made difficult the task of analyzing the liturgical and theological

presuppositions of his biblical citations. Highlighting the importance of nature, Hailu Habtu

characterizes as such: “Yared, the polyglot of nature’s varied sounds, incorporated in his

hymns reflections and observations of nature and its kaleidoscopic phenomena, all to the

glory of the Creator.”29

26
Archdale King, The Ethiopic Rite: Analecta Gorgiana, vol. 134 (Piscataway, New Jersey: Gorgias Press,
2009), 4-7, 55-56, 74-76. Cf. Irenée-Henri Dalmais, Eastern Liturgies (New York: Hawthorn Books Publishers,
1960), 55-56. Phillip Tovey, Inculturation of Christian Worship: Exploring the Eucharist (Burlington: Ashgate
Publishing Company, 2004), 62-63.
27
Emmanuel Fritsch, The Liturgical Year of the Ethiopian Church (Addis Ababa: Master Printing Press, 2001),
27-28, 38-39, 53-54. See also J. M. Harden, An Introduction to Ethiopic Christian Literature (Philadephia:
Dalcassian Publishing Co., 2017), 19-20, 34-35, 37, 47. Yesehaq, The Structure and Practice of the Ethiopian
Church Liturgy (Bermuda, No Publisher, 1983), 3-6, 14.
28
King, The Ethiopic Rite: Analecta Gorgiana, vol. 134, 6. Getatchew Haile, “Yä-Qədus Yarēd Tarikəna Yä-
Gə’əz Sənä Ṣəhuf” [The History of St. Yared and Gə’əz Literature] (Collegeville, MN: St. Mary’s Ethiopian
Orthodox Church, 2006, photocopied), 3. Harden, An Introduction to Ethiopic Christian Literature, 27-28.
29
Hailu Habtu, introduction to Ṭəntawi Sərə’ätä Mahəlēt Zä-Abunä Yarēd Liq [Ancient Ordinance of the
Liturgical Hymnody of our Father Yared the Scholar], by Ləsanä Wärəq Gäbrä Giyorgis (Addis Ababa: Maison
Des Etudes Ethiopiennes & Institut tigreen des Langues, 1997), xxii. See also Habtä Maryam Wärqənäh,
Ṭəntawi Yä-Etiopia Sərə’ätä Təmhərət [Ancient Ethiopian Traditional Scholarship] (Addis Ababa, Berhanena
Selam H.I.M. Printing Press, 1963), 80, 90-93.
 7

Yared viewed the ontological gulf between the Creator and the creatures, especially

that of humankind, as his essential theological and hermeneutical principle. As he noted, the

human knowledge of the Creator is always initiated by God alone, in as much as God

chooses and wills to reveal and be revealed. Yared’s hymns relate the divine revelation,

communicated through the Sacred Scripture, to the harmonious order of creation. Most

significantly, he showed the intrinsic mutual relationship between Scripture and creation,

foreshadowing the fulfillment of the economy of salvation in the incarnation of the Word.

Yared’s approach to divine mysteries with wonder and praise, rather than mere speculation

and rational investigation, further marks his theology with an apophatic character. Yared’s

liturgical hymnody features an apophatic theology characteristic of Eastern Christianity.30

In his treatment of Scripture, Yared envisioned the mystery of the incarnation as the

key hermeneutical principle that reveals the meaning and fulfillment of the diverse types,

images, metaphors and prophecies of the Old Testament. In other words, he made evident

that Christ unlocks the deeper meaning embedded and foreshadowed in the Old Testament.

This is one of the peculiar features of Yared’s symbolic and poetic theology, which often

30
“… ዘሰማየ ሰማያት ኢያገምሮ፥ ማኅፀነ ድንግል ፆሮ … መጽአ እምኀቤከ ዘዚአከ፥ እንዘ ኢየሐጽጽ እምሕላዌከ፥ ወረደ ወነገረነ ዜናከ በአምጣነ
ንክል ሰሚዖቶ። [… He Whom the heaven of heavens cannot bear, the womb of the Virgin bore Him … He came
from You. While not being diminished from Your existence, He descended and proclaimed Your tidings in as
much as we are able to hear Him].” St. Yared, BD, 165. Added to that, Yared also said, “መኑ ሰብእ ዘይክል ዜንዎ ዕበየ
ስብሐቲከ፥ ወመኑ ነጊረ በአምጣነ ህላዌከ፥ እስመ መጽአ ወልድከ እምኀቤከ፥ እንዘ ኢየሐጽጽ እምኔከ ወነገረነ ህላዌከ በአምጣነ ንክል ሰሚዓ
ዜናከ። … በእዴየ ለሐኵዋ ለድንግል፥ እንተ እምኔሃ ተሰባዕኩ፥ ይቤ እግዚአብሔር። መንበሩ ዘኪሩቤል፥ ዘኢዮር ማኅደሩ፥ ዘኢይትነገር ቃል
ኃደረ ላዕሌሃ … እንዘ ኢየሐጽጽ እምላዕሉ ወረደ፥ ሰማይ ወምድር ዘኢያገምሮ፥ ማኅፀነ ድንግል እፎ እንከ ፆሮ። … ኢኃሠሠ አበ በዲበ ምድር፥
ወኢእመ በሰማያት። ፩ ውእቱ እግዚአብሔር አብ፥ ወወልድ፥ ወመንፈስ ቅዱስ። … እምሰማያት ወረደ፥ ውስተ ማኅፀነ ድንግል ኃደረ፥ ኮነ ሕፃነ፥
ወተወልደ በተድላ መለኮት፥ ዘይስዕሎሙ ለሕፃናት በውስተ ማኅፀን። መጽአ ለመድኃኒት፥ ውእቱ ኢየሱስ ክርስቶስ። ዓይ ውእቱ ዝንቱ፥
ዘመንክር ልደቱ። [Who is able to speak of the majesty of Your glory; and who can tell about Your existence? For
Your Son has come from You while not being diminished among You. And He proclaimed to us Your existence
in as much as we are able to hear Your tidings ... ‘I fashioned with My hands the Virgin from whom I became
human,’ said God. The ineffable Word, Whose throne is upon the Cherubim and Whose indwelling abode is in
heaven dwelt in her … He came down from above without being diminished. He Whom heaven and earth
cannot carry, how did then the womb of the Virgin bear Him? … He did not seek a father on earth, and also a
mother in heaven. The Father, and the Son, and the Holy Spririt is one God ... He descended from the heavens,
and dwelt in the womb of the Virgin. He became a child and He was born with a birth befitting the divinity. It is
Jesus Christ, Who formed the babes in the womb and also came for salvation. And how is He Whose birth is
wonderous]!” St. Yared, BD, 165, 195. C.f. Ethiopian Orthodox Patriarchate, The Church of Ethiopia Past and
Present (Addis Ababa: Commercial Printing Enterprise, 1997), 48-49. See also Vladimir Lossky, The Mystical
Theology of the Eastern Church (Crestwood, New York: St. Vladimir’s Seminary Press, 1976), 25-28.
 8

emphasizes the humiliation and condescension of the Almighty God to human language.31

Yared described the Word’s putting on of human language in the Scriptures.32 Such a divine

communication mediated through the garment of human language, which preceded the

mystery of the incarnation, is salvific as it draws humanity to the divine life.

Yaredean theology of salvation speaks of the exaltation of fallen human nature at the

the conception of the Son of God in the womb of the Virgin Mary. Theologically, this took

place through the principle of communicatio idiomatum – a key Christological term, which

implies the inner exchange of properties at the union of humanity and divinity. St. Mary’s

womb therefore became the “bridal chamber” where divinity united humanity.33 Yared’s

soteriology largely dwells on this aspect of the incarnation of the united divine-human

nature of the Saviour. He often spoke of Christ’s humiliation (descent), which made possible

the glorification (ascent) of humanity.34

Yared placed Christ at the center of his soteriological exposition. He portrayed the

Church as the redeemed and also redeeming mystical body of Christ, which is called to

participate in and impart the salvific grace of God. Yared further explained the Spirit of God

as the life-giving entity that animates and sustains the Church within a grace-filled

31
St. Yared, BD, 159-162, 168, 187, 195, 199, 217. Charles Kannengiesser, ed. “Patristic Exegesis in Ethiopian
Christian Literature,” in Handbook of Patristic Exegesis: The Bible in Ancient Christianity, vol. 1 (Leiden:
Brill, 2004), 1471-1472. See also Jean Danielou, From Shadows to Reality: Studies in the Biblical Typology of
the Fathers (Lexington, KY: Ex Fontibus Company, 2011), 1-7.
32
“ዑቅ ወልድየ፥ ወኢትኅድግ ተኃሥሦ መጻሕፍት። እስመ በህየ ትረክብ፥ ፈሪሃ እግዚአብሔር፤ ወይመርሐከ ፍኖተ ዘአስተዳለወ፥ ለእለ
ያፈቅርዎ። [My child, be cautious and do not give up the search for Scriptures. For you will have the fear of God,
and it will lead you to the path, which God prepared for those who love Him].” St. Yared, BD, 133, 165, 171.
33
“ኢየሐፅፅ ወልድ እምህላዌሁ ለአብ፥ እንዘ ሀሎ ምድረ፥ ኀቤነ ነገረነ ዜናከ። ወማርያምሰ ተንከተመ እግዚአብሔር ኮነት ለነ። ዛቲ ይእቲ
ትምክህትነ። ስምዓ ግዕዛንነ። ተወልደ መድኃኒነ፥ ፍሥሐነ ወክብርነ። [The Son was not diminished from the existence of the
Father. While on earth, He told us about Your news. And Mary has become the ladder of God for us. She is our
pride, the emblem of our deliverance. Our Saviour, Who is our joy and glory was born].” St. Yared, BD, 197-
198, 228. Ethiopian Orthodox Patriarchate, ed., Dərsanä Gäbrə’ēl [A Treatise on Gabriel] (Addis Ababa: Täsfa
Gäbrä-Selässe Printing Press, 1999), 19. See also Davis, The First Seven Ecumenical Councils (325-787): Their
History and Theology, 176.
34
St. Yared, BD, 133, 152, 161-164, 169, 187, 188. See also Constance J. Tarasar, Poets and Hymnographers of
the Church (Syosset, New York: Department of Religious Education Orthodox Church in America, 1982), 2-5.
 9

sacramental life. This is evident in the Church’s liturgical celebration of the paschal mystery,

which enacts the saving acts of Christ and bequeaths the fruits of salvation to the faithful.35

Yared is one of the key historical figures of the Ethiopian Church, especially because

of his prominent contribution to the growth of Gə’əz literature and flourishing of liturgical

hymnody. Ethiopic Gə’əz literature comprises two major broad categories. First of all,

despite the translator’s place of origin, Gə’əz literature embraces any literary works that are

translated into Gə’əz from other foreign languages such as Hebrew, Greek, Syriac, Coptic,

and so forth. Secondly, any literary works that are of Gə’əz origin are also referred to as

Gə’əz literature.36 Yared’s hymnography combined both categories of Gə’əz literature.

Yared's unique contribution through song to the Christian theological tradition has

not yet been fully explored. Despite the current renewed interest in Ethiopic scholarship, the

importance of Yared’s liturgical hymnody and Gə’əz religious poetry for a better

understanding of Ethiopic theology and spirituality still awaits deeper scholarly research.37

Highlighting this, Alessandro Bausi remarks, “It is not possible to study not only the

Christian Orient, but even Antiquity and Late Antiquity (Eastern and Western) without

taking into consideration the contribution of the Ethiopian sources.”38

One needs to be, as with the study of all historical documents, critical in ascertaining

what the original and authentic sources were.39 Review of recent scholarship has indicated

35
Eastern Gojjam Diocese, ed., Mäṣhäfä Dəggwa [The Book of Dəggwa] (Addis Ababa: Artistic Printing Press,
2006), xii-xviii. St. Yared, BD, 10-39, 124-145, 148-165, 204-220, 289-296, 307-320.
36
Haile, “The History of St. Yared and Gə’əz Literature,” 1-3. See also Haddis Tikuneh, “The Works of St.
Yared in the Light of the Holy Bible” (B.Th. thes., Holy Trinity Theological College, 1999), ii-vi, 5-8.
Ethiopian Orthodox Patriarchate, ed., The Book of Synaxarium, vol. 2, 265-267.
37
Robert Taft, The Liturgy of the Hours in East and West: The Origins of the Divine Office and Its Meaning for
Today (Collegeville, Minnesota: The Liturgical Press, 1993), 261-262. Andrew Wilson-Dickson, The Story of
Christian Music: From Gregorian Chant to Black Gospel: An Authoritative Illustrated Guide to all the Major
Traditions of Music in Worship (Minneapolis: Fortress Press, 2003), 162-165. Habtu, introduction to Ancient
Ordinance, by Gäbrä Giyorgis, xiv, xxxiii.
38
Alessandro Bausi, “New Egyptian Texts in Ethiopia,” Adamantius 8 (2002) : 146, 151.
39
Getatchew Haile, “A Note on Writing History from Forgotten Documents,” Northeast African Studies 2, no. 1
(1980) : 73. Taddesse Tamrat, Church and State in Ethiopia 1270-1527 (Oxford: The Clarendon Press, 1972), 1-
 10

that the variant readings of some textual sources on or by Yared have aroused differences of

opinion among scholars. As a result, it became difficult to construct aspects of Yared’s

biography and understand his hymnal works in light of their historical-theological context

and spiritual relevance.

As I will show, the available manuscripts and other related sources have exhibited

some variations, which have led to different historical and theological nuances.40 An ancient

Ethiopic traditional saying goes, “If scriptures had sticks, they would have beaten each

other.”41 Therefore, taking into consideration the aforementioned crucial issues, this study

will address some textual variations, historical differences and theological nuances. It will

utilize some helpful methodological tools to provide the historical context of Yared’s

hymnography. This contextualization serves as a platform for a thorough discussion and

analysis of the theological riches and spiritual relevance of Yared’s liturgical hymnody.

Thesis Statement

On the basis of what has been presented above, this study proposes the following

thesis. I will explore the soteriology of Yared through a description and analysis of the

liturgical theology and spirituality contained in his Dəggwa hymnary. While dealing mainly

with Yared’s soteriology, this study will also attempt to furnish readers with a

comprehensive understanding of the hymnal corpus under study. Finally, in light of my

historical-theological study, I will show how liturgical hymnody serves as the primary

source (prima theologia) of the Ethiopian Church’s theology and spirituality.

2. Getatchew Haile, trans. & ed., The Mariology of Emperor Zärǝ’a Ya‘ǝqob of Ethiopia, vol. 242, (Rome:
Orientalia Christiana Analecta, 1992), 171-173. Cf. Haile, “The History of St. Yared and Gə’əz Literature,” 3-7.
40
Haile, “The History of St. Yared and Gə’əz Literature,” 5-8.
41
Haile, The Mariology of Emperor Zärǝ’a Ya‘ǝqob of Ethiopia, 106.
 11

To substantiate my thesis, some useful explanation and illustrations will be provided

about Yared’s life and hymnographical works in their historical and cultural context. This

will help readers to better understand the questions of the hymnographer’s cultural and

religious identity as well as related issues of authorship, dating and the authenticity of the

texts. Yared’s context, which also informed and shaped the theological mindset of the early

Church Fathers, embraced both the Semitic milieu and the Graeco-Syriac tradition.42

Procedure and Methodology

Despite Yared’s compilation of his hymnal works in four volumes, this study will

focus mainly on the Book of Dəggwa. To deal with each hymnary in its entirety would be too

broad and beyond the scope of this thesis. The hymns that are selected for special treatment

are taken from the latest authoritative edition of the Ethiopian Orthodox Patriarchate’s Book

of Dəggwa, which is used by the church, and the closest we have to a critical edition. At times,

reference to other Yaredean hymnal texts is made for the purpose of further explanation and

clarification. Focusing mainly on Yared’s soteriology, this study explores his lyrical theology

and analyzes its multifaceted themes of salvation that are marked with some helpful

theological, liturgical, cosmological, sacramental, ecclesial and spiritual implications.

In terms of methodology, I will employ a historical-critical approach to the Ethiopic

tradition and the various textual variants that are pertinent to the study of Yared and his

hymnal works in order to situate them in their proper historical-theological context. I will

42
Hans Jakob Polotsky, “Aramaic, Syriac and Gə’əz,” in Languages and Cultures of Eastern Christianity:
Ethiopian, ed. Alessandro Bausi (Burlington: Ashgate Publishing Company, 2012), 190-193. Sergew Hable-
Selassie, Ancient and Medieval Ethiopian History to 1270 (Addis Ababa: United Printers, 1972), 119-121, 162-
175. See also Clayton N. Jefford, The Apostolic Fathers and the New Testament (Peabody, Massachusetts:
Hendrickson Publishers, 2006), 248-249. Herbert Lockyer, All the Music of the Bible: An Exploration of
Musical Expression in Scripture and Church Hymnody (Peabody: Hendrickson Publishers Inc. 2004), 30.
 12

also engage in a textual analysis of the extant manuscripts, and variants where they exist.

This will be coupled with a theological interpretation of themes in Yared’s hymnal corpus.

Yared’s Writings and Manuscripts

The history, life and works of Ethiopic Church fathers and mothers are preserved in

various literary works, such as hagiographies (Gädəlat), Treatises (Dərsanat), Miracles

(Tä’ammərat) and Synaxarium (MäṢhafä Sənkəsar). In Yared’s case, a Treatise (Dərsan), some

fragmentary Acts (Gädəl), and three Miracles (Tä’ammər) are preserved in D’Abbadie, ms.

no. 227 (19th Century) at the Bibliothèque Nationale in Paris; in Or. 12860 (17th Century) at

the British Library in London; and in EMML 1844, ff. 179b-189a (16th Century) at HMML

(Hill Museum and Manuscript Library) in Collegeville, Minnesota. However, a comparative

reading of these texts indicates some variations and at times few errors in the D’Abbadie

ms. Most of these textual sources are currently edited and published in the CSCO series.

The various manuscripts of Dəggwa are useful sources to better understand Yared’s

hagiography and hymnal works. For instance, EMML 4540, ff. 1a-2b, offers a helpful

historical account, although at times it exhibits slight variations compared to other

manuscript traditions. SGD 33 (=Eliza Codex 8), ff. 16r-18v provides some rare information

that is not available in other EMML collections. EMML 2936 also gives a detailed account of

the origin and development of Ethiopic liturgical hymnody.43 The Book of Synaxarium

(MäṢhafä Sənkəsar) renders a brief entry on Yared in the Ethioipic liturgical year.44 E. A.

Wallis Budge published the English translation of the Ethiopic Synaxarium,45 while Gérald

43
Getatchew Haile and William F. Macomber, A Catalogue of Ethiopian Manuscripts Microfilmed for the
Ethiopian Manuscript Microfilm Library, Addis Ababa and for the Hill Monastic Manuscript Library, EMML
2936 (Collegeville, Minnesota: 1975).
44
EOP, The Book of Synaxarium, vol. 2, 265-267.
45
E. A. Wallis Budge, trans., The Book of the Saints of the Ethiopian Church: A Translation of the Ethiopian
Synaxarium made from the Manuscripts 660 and 661 in the British Museum, 4 vols. (Cambridge: Cambridge
University Press, 1928).
 13

Colin translated into French.46 All editions of the Ethiopic Synaxarium assigned May 19th

(i.e., Gənbot 11 E.C.) as Yared’s annual feast day to be held in the Ethiopic liturgical year.47

Insofar as the aforementioned manuscript traditions are concerned, K. Conti

Rossini’s edition of Yared’s hagiography48 is a helpful source although at times it shows

some discrepancy when compared to the other two earlier manuscripts (i.e., Or. 12860 and

EMML 1844, ff. 179b-189a). Based on the D’Abbadie ms tradition, which belongs to a

relatively later date (i.e., 19th Century), Rossini’s edition comprises a brief Treatise (Dərsan)

on Yared, some fragmentary Acts (Gädəl), and three Miracles (Tä’ammər). Besides the dating

issue, however, Rossini’s edition exhibits textual variances compared to the other two

earlier mss (i.e., Or. 12860 and EMML 1844, ff. 179b-189a).

The textual witnesses that are apparent in the earlier mss -- Or. 12860 (17th Century)

and EMML 1844, ff. 179b-189a (16th Century) -- call for a closer attention to the text in

question (i.e., Rossini’s edition). For instance, Stefan Strelcyn, the cataloguer of the Ethiopic

manuscripts at the British Library, has observed some textual variations between the

London manuscript (i.e., Or. 12860) and the Paris manuscript (i.e., D’Abbadie, ms. no. 227).49

Based on its antiquity and textual reliability, EMML 1844, ff. 179b-189a,50 has taken

precedence over the other two manuscripts (i.e., D’Abbadie, ms. no. 227 and Or. 12860).

Regarding the editions of Yared’s hymnal texts, Bernard Velat partially

edited and published a French translation of only two volumes - Ṣomä Dəggwa (ጾመ ድጓ)

46
Gérald Colin, trans., "Le Synaxaire Éthiopien. Mois de genbot,” Patrologia Orientalis, vol. 47/3, no. 211
(1997).
47
EOP, The Book of Synaxarium, vol. 2, 265-267. Budge, The Book of the Saints of the Ethiopian Church, vol
3, 875-876. Gérald Colin, "Le Synaxaire Éthiopien. Mois de genbot,” 242-243.
48
K. Conti Rossini, ed., Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, Corpus Scriptorum
Christianorum Orientalium, vol. 26, Scriptores Aethiopici, (text) 9, 1961.
49
Stefan Strelcyn, Catalogue of Ethiopian Manuscripts in the British Library Acquired Since the Year 1877,
(Oxford, 1978), 87.
50
Getatchew Haile and William F. Macomber, A Catalogue of Ethiopian Manuscripts Microfilmed for the
Ethiopian Manuscript Microfilm Library, Addis Ababa and for the Hill Monastic Manuscript Library,
Collegeville, vol. V: Project Numbers 1501-2000 (Collegeville, Minnesota: 1981), 358-362.
 14

[Lenten Dəggwa] and Mə’əraf (ምዕራፍ) [Intermission/Chapter].51 Yared composed his

hymnographical works in four volumes, namely: Dəggwa (ድጓ), Zəmmarē (ዝማሬ), Mäwasə’ət

(መዋሥዕት) and Mə’əraf (ምዕራፍ).52 It is worth mentioning that Yared’s entire liturgical hymnary

is still preserved in hand-written Ethiopic manuscripts. The Holy Trinity Cathedral in Addis

Ababa, Ethiopia published them in an offset copy in the 1960s.53 The Ethiopian Orthodox

Patriarchate has published the authoritative versions of Yared’s entire hymnals, especially

the latest edition of the Book of Dəggwa in 1995.54 The Patriarchate made this edition of the

Dəggwa available after a thorough textual review and evaluation of various Dəggwa

manuscript traditions. This latest reliable edition of the Dəggwa is selected as a better reliable

source for this study. Recently, the Eastern Gojjam Diocese also published the Book of Dəggwa

in 2006, which features variant melodic intonations called Ačabər (አጫብር),55 as compared to

the normative melodic intonations known as Bethlehem.

51
Bernard Velat, “Ṣoma Deggua: Antiphonaire du carême. Quatre Premières Semaines,” Patrologia Orientalis,
vol. XXXII, 1-2 (1966) & vol. XXXII, 3-4 (1969); Me’eraf, “Commun De L’Office Divin Éthiopien pour toute
l’année,” Patrologia Orientalis (1966), vol. XXXIV, 1-2; “Études Sur Le Me’eraf. Commun de l’office divin
éthiopien. Introduction, traduction française, commentaire liturgique et musica,” Patrologia Orientalis (1966),
Vol. XXXIII. These editions serve as a port of entry for Western scholars and readers into Yaredean landscape.
52
F. Graffin, ed., “Ṣoma Deggua,” Patrologia Orientalis, Vol. XXV (Paris: Librairie de Paris, 1966). Bernard
Velat, “Études Sur Le Me’eraf, Commun De L’Office Éthiopien,” Patrologia Orientalis, Vol. XXXIII (Paris:
Firmin-Didot Et Cie, Editeurs, 1966), 75-81. EGD, BD, VIII.
53
Habtä Maryam Wärqənäh and others, eds. Äməsətu Säwatəwä Zēmawoč [The Five Compendiums of
Melodies] (Addis Ababa, Berhanena Selam H.I.M. Printing Press, 1968).
54
Ethiopian Orthodox Patriarchate, ed., Qədus Yarēd, Mäṣhäfä Dəggwa [St. Yared, The Book of Dəggwa],
(Addis Ababa: Commercial Printing Enterprise, 1995).
55
Eastern Gojjam Diocese, The Book of Dəggwa (Addis Ababa: Artistic Printing Press, 2006). Cf. Mesfin Haile-
Michael, The Resurgence of History in the New Millennium (Addis Ababa: N/A, 2007), 53. Zämädəkun Bäkälä,
Qədusat Mäkanat Bä-Etiopia: Yä-Häməsa Ärat Təntawəyan Gädamatəna Ädəbarat Tarik [Sacred Places in
Ethiopia: History of Fifty-four Ancient Monasteries and Churches] (Addis Ababa: Artistic Printing Press,
2000), 156. Mogäs Səyoum (Liqä Mäzäməran), Yä-Qədus Yarēd Yä-Zēma Dərəsät Äṭäqalay Gäṣəta [A General
Feature of St. Yared’s Hymnographical Works] (Washington D.C.: No Publisher, 1999), 27. Yared’s liturgical
hymnody gradually embraced different modes in various regions of Ethiopia such as – Bētäləhēm (ቤተልሔም),
Ačabbər (አጫብር), Qomē (ቆሜ), Wänċärē (ወንጨሬ), Tägulätē (ተጉለቴ) and Wadəlē (ዋድሌ). Historically, it is
maintained that scholars of the old days, who mastered Yared’s hymnody from the same liturgical school, began
to live apart when returned to their own respective locales after the completion of their studies. Such isolation
eventually gave rise to melodic variations among the succeeding scholars. What is even more striking is that
there had been two major modes of melody within the same school of Dəggwa, namely: the Old and the New
Bethlehem. See EGD, BD, XVIII. Säyfä-Səlassē Yohannəs, “Qədus Yārēdəna Təməhərətu” [St. Yared and his
Teaching], Tənsaē 32 (1979) : 5-6. Sergew Hable Selassie, “Yarēd Maḥəlētay” [Yared the Melodist], in
 15

The Ethiopian Orthodox Patriarchate published some helpful sources about Yared

in Gə’əz, Amharic and English, which briefly recount his biography and also deal with his

historical, liturgical, theological, ethical, biblical, poetic and literary contributions.56

Archbishop Gorgorios57 referred to Yared as an influential ecclesiastical figure whose

hymnography became expressive of the EOTC’s doctrinal teachings and spiritual traditions.

Habtä Maryam Wärqənəh58 gives a brief account of Yared’s history along with

some helpful description of his hymnal works. Aklilä Bərhan Wäldä Kirqos59 explains Yared

and his hymnal works from a historical and liturgical perspective. Tə’umä-Ləsan Kassa’s

work60 is useful to understand Yared’s history, hymnographical works, and especially his

biblical theology. Getachew Alemu Shambel dedicated a chapter in his book to discuss the

connection between Yared’s Dəggwa hymnary and Holy Scripture.61 The theses of Haddis

Tikuneh,62 Mekonnen Tesfaye63 and Worku Mengesha64 are also helpful sources, which

Amharic Church Dictionary, ed., Sergew Hable Selassie (Addis Ababa: Artistic Printer, 1989), 8, 210-211.
Merahi, The Most Versatile Ethiopian Scholar, 37-40. Abraha, “Quotations from Patristic Writings and
References to Early Christian Literature in the Books of St. Yared,” 344.
56
Ethiopian Orthodox Patriarchate, Yä-Etiopia Ortodox Täwaḥədo Bētä Kristian Tarik Kä-Lidätä Kristos Ǝskä
2000 E.C. [History of the Ethiopian Orthodox Täwaḥədo Church From the Lord’s Nativity Until 2007] (Addis
Ababa: Mega Printing Press, 2007), 107-139. Ethiopian Orthodox Patriarchate, Today’s Ethiopia is Ethiopia of
the Holy Scriptures, History and Antiquity (Addis Ababa: Bərhanena Sälam Printing Press, 1997), 41-63.
Ethiopian Orthodox Patriarchate, The Ethiopian Orthodox Täwaḥədo Church Faith, Order of Worship and
Ecumenical Relations (Addis Ababa: Tənsaé Zä-Gubae Printing Press, 1993), 5-7, 109-112. Ethiopian Orthodox
Patriarchate, ed., Dərsanä Oura’ēl [A Treatise on Oura’ēl] (Addis Ababa: Tənsaē Zä-Gubaē Printing Press,
1998), 221-225. Sergew Hable Selassie, “The Expansion and Consolidation of Christianity c. 350 to 650 A.D.,”
in The Church of Ethiopia: A Panorama of History and Spiritual Life, Segrew Hable Selassie and others, eds.
(Addis Ababa: Bərhanena Selam Printing Enterprise, 1997), 7-9. Sergew Hable Selassie and Belaynesh Mikael,
“Worship in the Ethiopian Orthodox Church,” in The Church of Ethiopia: A Panorama of History and Spiritual
Life, Segrew Hable Selassie and others, eds. (Addis Ababa: Bərhanena Selam Printing Enterprise, 1997), 63-71.
57
Gorgorios (Archbishop), Yä-Etiopia Ortodox Täwaḥədo Bētä Kristian Tarik [History of the Ethiopian
Orthodox Täwaḥədo Church] (Addis Ababa: Bərhanəna Sälam Printing Press, 1993), 31, 146.
58
Habtä Maryam Wärqənäh, Ṭəntawi Yä-Etiopia Sərə’ätä Təmhərət [Ancient Ethiopian Traditional
Scholarship] (Addis Ababa, Bərhänəna Selam H.I.M. Printing Press, 1963).
59
Aklilä Bərhan Wäldä Kirqos, Yä-Qədus Yarēd Tarikəna Ya-Zēmaw Məlləkətoč [The History of Saint Yared
and the Notations of his Hymnody] (Addis Ababa: Tənsaē Zä-Gubaē Printing Press, 1967).
60
Tə’umä-Ləsan Kassa, Yarēdəna Zēmaw [Yared and his Hymnody] (Addis Ababa: Tənsaē Zä-Gubaē Printing
Press, 1988).
61
Getachew Alemu Shambel, Mäṣhäf Qədusəna Yä-Äwaləd Mäṣähəfət Zä-Ortodox Täwaḥədo [Holy Scripture
and the Apocryphal Books of the Orthodox Täwaḥədo], 2nd ed. (Addis Ababa: Täsfa Gäbərä Səlassē Printing
Press, n.d.), 107-150.
62
Haddis Tikuneh, “The Works of St. Yared in the Light of the Holy Bible” (B.Th. thes., Holy Trinity
 16

discuss Yared’s hagiography, hymnal works and the important place of Scripture in his

liturgical hymnody. Further studies by Getatchew Haile,65 Habtemicahel Kidane,66 Kefyalew

Merahi67 and Tedros Abraha68 still offer invaluable insights on the historical, liturgical,

theological and spiritual importance and some related textual aspects of the Book of Dəggwa.

Səife-Səlassie Yohannəs’ article69 attempts to offer a brief yet thematic account of

Yared’s theology on the attributes of God (such as, eternal, omnipresent, omnipotent, and

incomprehensible); the Holy Trinity, the Nativity of Christ, the Incarnate Word of God,

Epiphany, the Lord’s Passion and Crucifixion, Resurrection, Ascension and Sitting at the

Right, the Holy Spirit, the Church, the Mystery of Baptism, and Eschatology. Mogäs

Səyoum70 summarizes Yared’s main contribution to the flourishing of Ethiopic liturgical

tradition and Gə’əz literature. He also gives some preliminary and yet helpful insights to

better understand Yared’s hymnography, especially the Book of Dəggwa. The work of Ləsanä

Theological College, 1999).

63
Mekonnen Tesfaye, “The Autobiography of St. Yared and his Role in the Spiritual Progress of Ethiopian
Orthodox Täwaḥədo Church” (B.Th. thes., St. Frementius Theological College, 2006).
64
Worku Mengesha, “St. Yared’s Biography and his Works” (B.A. thes., Addis Ababa University, 1988).
65
Getatchew Haile, “Yä-Qədus Yarēd Tarikəna Yä-Gə’əz Sənä Ṣəhuf” [The History of St. Yared and Gə’əz
Literature], 1-18.
66
Habtemichael Kidane, “Dəggwa,” ed., Siegbert Uhlig, Encyclopedia Aethiopica, vol. 2 (Harrassowitz Verlag:
Wiesbaden, 2005), 123a-124b. Habtemichael-Kidane, “Il “Deggwa” – libro liturgico della Chiesa d’Etiopia”,
The Christian East 251 (1996) : 353-388. Habtemichael Kidane, “The Holy Spirit in the Ethiopian Orthodox
Täwaḥədo Church Tradition,” in The Spirit in Worship—Worship in the Spirit, eds. Teresa Berger and Bryan D.
Spinks (Collegeville, Minnesota: The Liturgical Press, 2009), 179-205. Most importantly, readers can benefit
from Kidane’s doctoral dissertation, which serves as a monumental reference to the historical, biblical, liturgical
patristic and theological aspects of the Deggwa hymnary. See Habtemichael Kidane, “L’ufficio divino della
Chiesa etiopica: studio storico-critico con particolare riferimento alle ore cattedrali” (Rome: Pontificio istituto
orientale, 1998). Besides, Kidane also published another resourceful book entitled, Bibliografia della liturgia
etiopica (Rome: Pontificio istituto orientale, 2008).
67
Kefyalew Merahi, The Most Versatile Ethiopian Scholar: St. Yared and His Outstanding Works (Addis
Ababa: Commercial Printing Enterprise, 2004).
68
Tedros Abraha, “Quotations from Patristic Writings and References to Early Christian Literature in the Books
of St. Yared,” Le Muséon 122, no. 3/4 (2009) : 331-404.
69
Säyfä-Səlassē Yohannəs, “Qədus Yārēdəna Təməhərətu” [St. Yared and his Teaching], Tənsaē 32 (1979) : 5
passim.
70
Mogäs Səyoum (Liqä Mäzäməran), Yä-Qədus Yarēd Yä-Zēma Dərəsät Äṭäqalay Gäṣəta [A General Feature
of St. Yared’s Hymnographical Works] (Washington D.C.: No Publisher, 1999).
 17

Wärəq Gäbrä Giyorgis71 is the most comprehensive study, which treats Yared’s history, life,

hymnographical works, religious teachings and theological and liturgical contributions to

Ethiopian Christianity. Apart from the above-mentioned sources, there are still some other

helpful studies by Ethiopian as well as non-Ethiopian scholars.72

The foregoing overview of scholarship demonstrates three underlying issues. First of

all, the existing scholarly discussion on Yared’s life and hymnographical works was mostly

based on secondary sources rather than on primary sources. In addition, the majority of the

studies are geared towards the historical and textual aspects of Yared’s hymnary. Secondly,

apart from the various editions of Yared’s hymnal texts, there are no major scholarly works

that explore and systematize the theological value of his liturgical hymnody. This problem

became more complicated because the Dəggwa hymns are not yet translated into modern

Western languages, which makes them inaccessible to readers and researchers. Thirdly, no

in-depth study has been conducted so far on how Yared’s liturgical hymnody influenced the

theology and spirituality of the Ethiopian Orthodox Church especially its soteriology. In

asserting the aforementioned premises, Edward Ullendorff remarks, “Ethiopian music and

71
Ləsanä Wärəq Gäbrä Giyorgis, Ṭəntawi Sərə’ätä Mahəlēt Zä-Abunä Yarēd Liq [Ancient Ordinance of the
Liturgical Hymnody of our Father Yared the Scholar] (Addis Ababa: Maison Des Etudes Ethiopiennes &
Institut tigreen des Langues, 1997).
72
See Tadesse Tamrat, “A Short Note on the Ethiopian Church Music,” Annales 12 (1985) : 135-143. Tito
Lepisa, “The Three Modes and the Signs of the Songs in the Ethiopian Liturgy,” in Proceedings of the Third
International Conference of Ethiopian Studies, v. II, in Addis Ababa, Ethiopia by the Institute of Ethiopian
Studies (Addis Ababa: Institute of Ethiopian Studies, Haile Selassie I University, 1966), 159-167. Kay Kaufman
Shelemay and Peter Jeffery, eds., Ethiopian Christian Liturgical Chant: An Anthology, vol. 2 (Madison,
Wisconsin: A-R Editions, Inc., 1993). Kay Kaufman Shelemay, “Zema: A Concept of Sacred Music in
Ethiopia,” in The World of Music: Sacred Music, ed., Ivan Vandor (Amesterdam: Heinrichshofen’s Verlag,
1982). Miloš Simović, Daughter of Zion: Orthodox Art from Christian Ethiopia (Hong Kong: Colorcorp, 2000).
Sergew Hable-Selassie, “New Historical Elements in the ‘Gedle Aftse’” Journal of Semitic Studies 9, no. 1
(1964), 197-203. Sergew Hable-Selassie, “Yared,” Voice of Scholars 1 (1965), 15-18. Sergew Hable-Selassie,
“Church and State in the Aksumite Period,” in Proceedings of the Third International Conference of Ethiopian
Studies, v. I, in Addis Ababa, Ethiopia by the Institute of Ethiopian Studies (Addis Ababa: Institute of Ethiopian
Studies, Haile Selassie I University, 1966). Sergew Hable-Selassie, Ancient and Medieval Ethiopian History to
1270 (Addis Ababa: United Printers, 1972). Abraham Habte-Sellassie, St. Yared and Ethiopian Ecclesiastical
Music (Washington, D.C: Däbrä Sälam Kədəst Maryam Church, 1999). Christopher Lash, “Gate of Light,”
Eastern Churches Review 4, no. 1 (1972) : 36-46. Christopher Lash, “Gate of Light,” Eastern Churches Review
5, no. 2 (1973) : 143-156.
 18

hymnography still await examination and study. Apart from a few preliminary treatises and

some pieces of scattered and often inaccessible information, the entire field is virgin soil.”73

Outline of the Study

The first chapter will briefly deal with Yared’s biography and his hymnographical

works, especially the Book of Dəggwa. The origin, etymological meaning, major sections and

sub-sections, contents, structure, sources, authorship, dating, textual expansions, melodic

revisions and theological riches of the Book of Dəggwa are of special interest. Selected hymns

are also scrutinized with some basic methodological tools such as dating, syntax, textual

composition and quality of poetic-theology in order to establish their authenticity. Although

it is such a difficult task, the evaluation of the historical accuracy and textual authenticity of

some hymns helps to differentiate Yared’s hymnal works from later additions. The first

chapter has also a section, which treats the three modes of melody, the ancient hymnal

notations and the musical instruments that are used in the liturgical performance of Yared’s

hymnody. The chapter ends with some brief illustrations of the texts and characteristic

features of the Dəggwa hymnary, which reveal Yared’s prominent role in the historical-

liturgical theology and spirituality of the Ethiopian Church.

Chapter two provides a brief overview of Yared’s cosmology and Christology. His

cosmological view deals with the creation of the world, especially the human creation and

the subsequent fall. Yared placed Christ at the center of human salvation and the cosmic

redemption. He further explained the enactment of the divine economy of salvation in his

treatment of the various feasts of the incarnate Lord Christ. The themes of cosmology and

73
Ullendorff, The Ethiopians: An Introduction to Country and People, 169. Added to that, Tedros Abraha also
corroborated the crux of the matter, “It cannot be denied that scientific studies of the Yaredian writings are still
at an embryonic stage.” See Abraha, “Quotations from Patristic Writings and References to Early Christian
Literature in the Books of St. Yared,” 335-336.
 19

Christology that are presented in the second chapter are the necessary preface for readers to

better understand Yared’s theology of salvation.

Chapter three is dedicated to a thematic discussion of Yared’s theology of salvation,

which is preceded by a brief account of his theological anthropology. Dealing with the core

topic of the present study, this chapter focuses mainly on the Christocentric aspect of

Yared’s soteriology. Some of the major themes related to his soteriology are: the immanent

and economic Trinity, creation ex nihilo, divine revelation, anthropology, the Fall, the history

of salvation, the incarnation, Christology, pneumatology, sacramental life, ecclesiology and

eschatology. Yared’s theological approach will further illumine through his dependence on

some early patristic thoughts and, especailly his connection to the ancient Eastern tradition.

Chapter four is a continuation of the foregoing chapter, which demonstrates the

sacramental and ecclesial dimensions of Yared’s theology of salvation. The mysteries of

Baptism and Eucharist are at the heart of Yared’s soteriology. The chapter furnishes readers

with Yared’s soteriological exploration of the manifold biblical types, symbols, imagery and

prophecies of Baptism and the Eucharist at some considerable length. Yared ascribed the

foundation of Christian baptism and the institution of the Eucharist to the incarnate Christ.

He further envisioned both Baptism and the Eucharist as the Church’s liturgical celebration

of the divine economy of salvation. Most importantly, Yared underscored the prime role of

the Holy Spirit in making salvation history present to the worshipping community and the

sacraments to become efficacious to the ecclesial body.

The concluding chapter summarizes the core points of each chapter. It provides a

synthesis of the major themes of the study that are of historical, textual, hagiographical,

hymnal, theological, spiritual, liturgical, sacramental and ecclesial nature. The chapter

provides a trajectory of the developments in Ethiopic soteriology. The conclusion will show
 20

how Yared’s soteriology has become the standardize expression of Ethiopian Orthodox

soteriology. The findings of the study furnish readers with some fresh insights to enhance

further scholarly research and to engage in an ecumenical dialogue. The observations and

recommendations of the concluding chapter will enable the Ethiopian Orthodox Church to

consider the task of translation of Yaredean corpus into the modern languages for liturgical

and intellectual purposes. These observations and recommendations will also encourage the

Ethiopian Orthodox Täwaḥədo Church to address the most pressing and timely issues of lack

of references to the diverse biblical citations and patristic allusions and inclusive language

pervasive throughout Yared’s liturgical texts.

 CHAPTER 1
THE LIFE AND HYMNOGRAPHICAL WORKS OF YARED

Hymnody, also called Zəmmarē, is at the heart of Ethiopian Orthodox Christianity.

Ethiopia, a Judaeo-Christian country, has maintained a long-standing religious life and its

liturgical roots can be traced back to the ancient Judaic tradition. Speaking of the Jewish

foundation of the Ethiopic liturgical hymnody, Michael Powne notes, “While most Christian

chant presumably has its root in Jewish practice, Ethiopian chant probably has a closer

relationship than most.”74 Despite the early introduction of Christianity into Ethiopia by the

Ethiopian Eunuch during the apostolic era (Acts 8:26-39), it was not until the fourth century

that Christianity became the official religion of the ancient Axumite Empire.75

The coming of the Nine Saints (called Täsä’atu Qəddusan) to Ethiopia in A.D 480 at

the time of Emperor Ella-Amida II and the rise of Yared, the founder and composer of

Ethiopian Church hymnody in the sixth century, unfolded a new era in Ethiopian history.76

Highlighting this historical phenomenon, Taddesse Tamrat notes, “the essential doctrinal

and liturgical traditions were securely established in the first four centuries of the history of

the Aksumite Church.”77

Yared’s hymnography characterizes the distinctive liturgical music of the Ethiopian

Orthodox Church. Yaredean hymns are assigned throughout the Ethiopic liturgical year,

which comprises both the Ordinary and Sanctoral seasons. Through this liturgical

74
Michael Powne, Ethiopian Music: A Survey of Ecclesiastical and Secular Ethiopian Music and Instruments
(London: Oxford University Press, 1968), 6. See also p. 121.
75
Kay Kaufman Shelemay, “Zema: A Concept of Sacred Music in Ethiopia,” in The World of Music: Sacred
Music, ed., Ivan Vandor (Amesterdam: Heinrichshofen’s Verlag, 1982), 52. EOP, The Ethiopian Orthodox
Tewahedo Church Faith, Order of Worship and Ecumenical Relations, 5-8, 109-118. Cf. Eusebius, The History
of the Church from Christ to Constantine, trans. G. A. Williamson., Rev. and ed. with a new introduction by
Andrew Louth (New York: Penguin Books, 1989), 38-39. Belai Giday, Ethiopian Civilization (Addis Ababa:
Berhanena Selam Printing Press, 1992), 93-94.
76
Gorgorios, History of the Ethiopian Orthodox Täwaḥədo Church, 25-26. Cf. EOP, The Church of Ethiopia
Past and Present, 13.
77
Tamrat, Church and State in Ethiopia 1270-1527, 30. See also Lule Melaku, History of the Ethiopian
Orthodox Täwaḥədo Church, vol. 1 (Addis Ababa, Tsedenia Publishers, 2008), 73-90.

21
 22

hymnody, the Ethiopian Church effectively communicates its theology and spirituality. That

hymnody is, in turn, informed and nourished by the Tradition and, especially Scriptures.78

As I shall discuss, the task of doing theology in dialogue with liturgy indeed conforms to the

classical theological dictum: lex orandi est lex credendi - “The rule of prayer (worship) is the

rule of faith.”

In this chapter, I will present the life of Yared along with his hymnographical works.

The chapter also describes the theological riches of Yaredean hymns and their important

place in the liturgical year of the Ethiopian Orthodox Täwaḥədo Church.

1.1 The Life of Yared

Little is known about the life of Yared except what is recorded in his hagiography

and an entry in the Ethiopian synaxarium. I have mentioned that the hagiography (Gädəl) of

the Ethiopic Church is one of the most helpful literary sources to reconstruct the biography

of local saints and martyrs. Taddesse Tamrat explains that the Ethiopic hagiography

comprises four constitutive elements, namely: i) a brief account of the saint’s life – spiritual

upbringing, virtuous monastic/ascetic life, scholarly activities and ministry; ii) the Kidan

(covenant) the divine promise and blessings, which is an acclamation of the saint’s favour

with God; iii) the miracles and wonders that occur before and after the saint’s death; and iv)

the Mälkə’ə – a collection of short stanzas of eulogy, which exalts the saint’s life, devotion,

spiritual combat, unwavering faith and pious life.79 Abraham Habte Sellassie describes the

78
Ermias Wäldä-Iyäsus (Liqä Gubaē), trans. Dərəsan Wä-Gadəl Zä-Qədus Yarēd [A Treatise on and Acts of
Yared] (Addis Ababa: Bərhanəna Sälam Printing Press, 2007), i-viii. Cf. Taddesse Tamrat, “Evangelizing the
Evangelized: The Root Problem Between Missions and the Ethiopian Orthodox Church,” in The Missionary
Factor in Ethiopia, ed., Getatchew Haile, Aasulv Lande, and Samuel Rubenson (Frankfurt: Peter Lang, 1998),
17-20. Afäwärəq Täkəlē, Mäzəmurä Māhəlēt Wä-Qəddāsē [The Chant of Cantillation and Divine Liturgy]
(Addis Ababa: Lä-Tārik Advertising, n.d.), 36-191.
79
Tamrat, Church and State in Ethiopia 1270-1527, 2-3. See also Solomon Wändəmu, Yä-Qədus Yarēd Zēna
Həywät Bä-Täläyayu Ṣähafət Sərawoč [The Biography of St. Yared in the Works of Various Authors] (Addis
 23

Mälkə’ as, “a series of five-line stanzas, each addressed to a different part of the body, or to a

character trait, of the subject.”80

Yared, the founder of the Ethiopian Church liturgical hymnody, was born at the

beginning of the sixth century. The Ethiopic Synaxarium, corroborated with other sources,

dated his birth to A.D. 505 in Axum,81 which is “the birth place of Ethiopian Christianity and

ancient civilization,”82 and also the “sacred city of the Abyssinians.”83 In comparison, Ləsanä

Wärəq Gäbrä Giyorgis and the preface to the Dəggwa of Eastern Gojjam Diocese dated his

birth in A.D. 493.84 It has been customary for the Judaeo-Christian Ethiopians to be called

with Biblical names. Hence, the name Yared [=Jared] is of a Biblical origin (Gen. 5:15-20).85

Etymologically, the name ‘Yared’, in Gə’əz, means “descent,” which refers to his

ecstatic and mystical vision of the heavenly liturgy.86 Ethiopic tradition characterizes ‘Yared’

as “watcher of hidden mysteries” on account of his exposition of divine mysteries.87 Some

scholars still illustrate Yared with a “bee” to symbolize the multiplicity of sources in his

Ababa: Horizon Printing Press, 2005), 1-3. Frithiof Rundgren, “Old Ethiopic Mälkə,” in Proceedings of the
Seventh International Conference of Ethiopian Studies, ed., Sven Rubenson. (Uppsala: Scandinavian Institute of
African Studies, University of Lund, 1984), 59-60.
80
Habte Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 28-29. Cf. Wärqənäh, Ethiopian Traditional
Scholarship, 53-56.
81
EOP, ed., The Book of Synaxarium, vol. 2, 265. Gérald Colin, “Le Synaxaire Éthiopien. Mois de genbot,”
242-243. See also Rossini, Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 4, 8, 32-38. EOP, The
Ethiopian Orthodox Tewahedo Church Faith, Order of Worship and Ecumenical Relations, 45-46.
82
Abba Melketsedek, The Teaching of the Ethiopian Orthodox Church (Danville, California: Alem Publishers,
1997), 93. Cf. Giday, Ethiopian Civilization, 34-35.
83
K. Conti Rossini, ed., Liber Aksumae, CSCO Scriptores Aethiopici 8 (1909), 1-2. Cf. H. Weld Blundell, The
Royal Chronicle of Abyssinia 1769-1840 (Cambridge: Cambridge University Press, 1922), 535. Hable Sellassie,
“Church and State in the Aksumite Period,” 5-7.
84
Gäbrä Giyorgis, Ancient Ordinance, 15-16. EGD, BD, X.
85
Simović, Daughter of Zion: Orthodox Art from Christian Ethiopia, 5. Cf. Edward Ullendorff, Ethiopia and
the Bible (London: Oxford University Press, 1968), 93-96. Habte-Sellassie, St. Yared and Ethiopian
Ecclesiastical Music, 4.
86
Kidanäwäləd Kəflē, Mäṣhafä Säwasəw Wä-Gəs Wä-Mäzəgäbä Qalatə Häddis [The Book of Grammar and
Verbs and New Dictionary] (Addis Ababa: Artistic Printing Press, 1950), 516. Cf. Gäbrä Giyorgis, Ancient
Ordinance, 28-29.
87
Kassa, Yared and his Hymnody, 19. “ሰላም ለዝክረ ስምከ፥ ዘትርጓሜሁ ርደት፤ እስመ እምአርያም ወረደ፥ በላዕሌከ ማኅሌት፤ ረዓዬ
ኅቡዓት ያሬድ፥ ምስለ ሱራፌል ካህናት … [Hail to the commemoration of your name, the meaning of which is descent.
For cantillation descended upon you from the highest heaven. Yared, you are the watcher of the hidden along
with the Seraphim].” See St. Yared Association, Mälkə’a Qəddus Yārēd [Hymnal Eulogy of Yared] (Addis
Ababa: n.p., 1997), 2, 13.
 24

absorption of the nectar of Scriptures and early patristic tradition for the making of sweet

melody.88 Yared’s father was Abəyud, also called Yəshaq, and his mother Christina, also

known as Tawkələya/Tawləya.89 Some scholars suggest Adam/Inbäräm as Yared’s father.90

Yet another source refers to Gämaləyal and Tawləya respectively as Yared’s father and

mother.91 Kefyalew Merahi described Yared’s mother as Rewleya.92 The diversity of parental

names in the aforementioned sources is indication of the difficulty of reconstructing Yared’s

biography with certain historical accuracy.

Some sources indicate that Yared lost his father at an early age and that urged his

mother entrust him to Abba Gēdēwon, the renowned teacher at Bētä Qäṭin - the ancient

school of the Axumite Kingdom.93 Yared’s academic performance was not promising and

his teacher used to reproach him.94 Yared’s hagiography recounts his difficulty of learning

the Psalter.95 Some scholars further exaggerate the scenario by stating Yared’s inability even

88
EGD, BD, IX. Cf. Səyoum, A General Feature of St. Yared’s Hymnographical Works, 18-19. Merahi, The
Most Versatile Ethiopian Scholar, 6. Kassa, Yared and his Hymnody, 19.
89
Woldä Kirqos, History of Saint Yared and the Notations of his Hymnody, 45. Cf. Mesfin, The Resurgence of
History in the New Millennium, 47. Yesehaq (Archbishop), The Ethiopian Tewahedo Church: An Integrally
African Church. 3d ed., (n.p., 2005), 24. “ሰላም ለጽንሰትከ፥ ወለልደትከ በኢትዮጵያ፤ እምድኅረ ልደቱ ለክርስቶስ፥ አመ ሐሙሱ
ለወርኃ ሚያዝያ፤ ጽጌ ይስሐቅ ያሬድ፥ ወፍሬ ወላዲትከ ታውክልያ … [Hail to your conception and your birth in Ethiopia,
which took place on the fifth of April after the birth of Christ. Yared, you are the flower of Isaac and the fruit of
your mother Tawkələya].” See St. Yared Association, Mälkə’a Qəddus Yārēd [Hymnal Eulogy of Yared], 1-2.
90
“ወይቤሎ ቅዱስ ያሬድ፥ ለእግዚአብሔር አምላኩ፤ ዘገብረ ተዝካርየ፥ ወተዝካረ ጌዴዎን መምህርየ፥ ወተዝካረ አዳም አቡየ፥ ምንተ እንከ
አስቡ። [And Saint Yared said to God his Lord, ‘What is the reward for he that made my commemoration, the
commemoration of Gedion my teacher and also the commemoration of Adam my father’]?” Rossini, Vitae
Sanctorum Antiquorum I Acta Yared et Pantalewon, 22. Cf. Gäbrä Giyorgis, Ancient Ordinance, 16-17. Habte-
Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 4. Həruy Erməyas, Mäzəgäbä Tarik [The Treasure of
History], vol. 2, (Addis Ababa: Banawi Printing Press, 2006), 74-75. Hable Selassie, “Yared the Melodist,” 8.
91
SGD 33 (=Eliza Codex 8), f. 16. EMML 4540, ff. 1a-2b.
92
Merahi, The Most Versatile Ethiopian Scholar, 9.
93
Sergew Hable Selassie, “Yared,” The Voice of Scholars, vol. I (1965): 15. Cf. EGD, BD, X. Hable Selassie,
“Yared the Melodist,” 8. Yohannəs, “St. Yared and his Teaching,” 5.
94
EOP, The Book of Synaxarium, vol. 2, 265-266. Budge, The Book of the Saints of the Ethiopian Church, vols.
III/IV, 875. Gäbrä Giyorgis, Ancient Ordinance, 17. Habte-Sellassie, St. Yared and Ethiopian Ecclesiastical
Music, 4.
95
“ወነበረ እንዘ ይትሜሀር መዝሙረ ዳዊት፥ ወአበዮ በዊእ ውስተ ልቡ። [He was studying the Psalter and it became difficult
for him to grasp it].” Rossini, Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 8. Elsewhere, it also
said, “ጻድቅ ያሬድ፥ ከመ ገድልከ ነገረ፤ እምንኡስ ዕፄ ነጺረከ ምግባረ፤ ወበእንተዝ ተመየጥከ፥ ትትመሀር መዝሙረ። [Yared the
righteous, as your Acts recounted, you had returned to study the Psalter after you learnt virtues from a tiny
warm].” See p. 38. Cf. Hable Selassie, Ancient and Medieval Ethiopian History to 1270, 165.
 25

to identify the basic Gə’əz alphabets.96 Commenting on this overstated account of Yared’s

ignorance about the basic knowledge of Ethiopic alphabets, Kefyalew Merahi noted, “It

leads to the assumption that he was abnormal.”97

Dismayed with his teacher’s reproach, Yared withdrew from school, and came to the

burial place of Emperor Mənilək I (Ǝbənä Häkim) in north of Axum called Mayə Kirah. The

hagiographies state that, Yared rested there under the shade of a tree where he observed a

tiny worm trying to climb a tree. The worm was able to reach its goal on the seventh time

and ate the fruit of the tree. This observation became a turning point for Yared, as it helped

him better realize the importance of patience and perseverance.98 Yared then returned to his

school where he was welcomed back by his teacher. Yared was able to master not only the

Psalter but he also became well-versed in Scriptures. Bishop Yohannes of Axum ordained

him as a deacon upon the completion of his studies. Yared began to serve at the Church of

Holy Zion in Axum until he succeeded his teacher.99 As noted, historical-critical approach

needs to be used with these hagiographical sources to ascertain the historical reliability of

the data and the authenticity of Yared’s biography.

Yared is thought to have been engaged, married and even having had children.100

However, there are no sources that mention a wife and children. His hagiography does not

provide any record of his marital life. There are some helpful sources that shed some light

96
SGD 33 (=Eliza Codex 8), ff. 16-17. Cf. Kassa, Yared and his Hymnody, 20. Habtu, introduction to Ancient
Ordinance, by Gäbrä Giyorgis, xvi.
97
Merahi, The Most Versatile Ethiopian Scholar, 42.
98
“ወሶበ ርእየ ቅዱስ ያሬድ፥ ትጋሆ ለዕፄ . . . ወውእተ ጊዜ፥ ይቤላ ለነፍሱ፥ እፎኑ ኢትትዔገሢ ቅሥፈታተ፥ ወኢትጸውሪ ሕማማተ፤ ሶበሰ
አብዛኅኪ ተዓግሦ፥ እምከሠተ ለኪ እግዚአብሔር። [When Yared saw the perseverance of the caterpillar … he then said to
his soul, ‘How did you not endure reproofs and bear pains? If you increased patience, God would have revealed
to you’].” See Rossini, Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 8-9, 38. EOP, ed., The Book
of Synaxarium, vol. 2, 265-266.
99
Richard Cavendish, ed., Legends of the World (London: Orbis Publishing Limited, 1982), 149-150. See also
Hable Selassie, “Yared the Melodist,” 8-9. EGD, BD, X-XI. Haile, “The History of St. Yared and Gə’əz
Literature,” 8-9, 12. Gäbrä Giyorgis, Ancient Ordinance, 21.
100
Kassa, Yared and his Hymnody, 22. See also Asrade Bayabel, The Description of Saint Yared in Light of the
Holy Bible (Addis Ababa: Kehali Printing Press, 2009), 5.
 26

on Yared’s celibacy. As was mentioned in the introductory chapter, the various manuscripts

of the Dəggwa hymnary are useful sources for reconstructing Yared’s biography. For

example, the SGD 33 (=Eliza Codex 8), ff. 16r-18v furnishes some important information that

is not available in other EMML collections. The heading of this textual source refers to Yared

as “a celibate and chaste.”101 The inconsistency of various literary sources calls for a close

observation, careful study and critical evaluation of their historical credibility.

Historical sources record that Yared had close contact with the Nine Saints,

especially with Abba Päntälēwon and Abba Arägawi.102 K Conti Rossini’s joint edition of

Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon and Yared’s dedication of selected

hymns to Abba Arägawi and his monastery of Däbrä Damo are such examples.103 Emperor

Gäbrä Mäsqäl (534-548) of Ethiopia, who was contemporary to Yared, built the Church of

Däbrä Damo.104 King Gäbrä Mäsqäl also built the Church of Qədus Qirqos (= St. Ciriacus)

during his visit to Lake Tana accompanied by Yared and Abba Arägawi. Yared’s Book of

Dəggwa, that had no musical notations, is still preserved in this ancient monastery. Emperor

Gäbrä Mäsqäl, Yared and Abba Arägawi visited a place called Zur Amba (=Zur Abba) where

Yared is believed to have taught his Zəmmarē and Mäwasə’ət. Ethiopic tradition ascribes to

101
Rossini, Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 9. See also SGD 33 (=Eliza Codex 8), ff.
16-17. Gäbrä Giyorgis, Ancient Ordinance, 21-23. It is worth mentioning that the author of this thesis consulted
some old manuscripts of Dəggwa and took some personal notes during his doctoral research in the ancient
Church of Holy Zion in Axum, Ethiopia. The author then came across with certain lyrics dedicated to the feast
of Yared, which refer to him as: “ካህን ወድንግል [a priest and celibate].” See St. Yared Association, Mälkə’a
Qəddus Yārēd [Hymnal Eulogy of Yared], 18-19, 25.
102
EMML 50, ff. 132-133. Cf. EOP, ed., Acts of Äbunä Arägawi and Acts of Abba Pänṭälēwon and his Saintly
Brothers, 15-16, 28-34, 46-60, 101-109, 120-124. St. Yared, BD, 130. Gorgorios, History of the Ethiopian
Orthodox Täwaḥədo Church, 25-26.
103
Rossini, Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 10-11, 22-23. See also Haile, “A New
Look At Some Dates of Early Ethiopian History,” 319. EOP, ed., The Book of Synaxarium, vol. 2, 266-267.
EGD, BD, X.
104
Woldä Kirqos, History of Saint Yared and the Notations of his Hymnody, 47-49. Cf. Yesehaq, The Ethiopian
Tewahedo Church, 24-25. Giday, Ethiopian Civilization, 106-111. Zemene Abuhay Desta, Brief Introduction to
the History of the Ethiopian Orthodox Tewahedo Church (San Jose, CA: n.p., 2005), 60-61, 64-65.
 27

King Gäbrä Mäsqäl the construction of the ancient Monastery of St. Mary at Zur Abba, which

has remained as the seat of the principal of the hymnary of Zəmmarē and Mäwasə’ət.105

The reign of Emperor Gäbrä Mäsqäl (A.D 534-548) was marked with peaceful and

successful years, which helped him to engage in ecclesiastical affairs. He dedicated himself

to the construction of churches and promotion of ecclesiastical scholarship. Ethiopic

tradition referred to him as the new Qwåsṭänṭinos (=Constantine). Yared composed most of

his liturgical hymnody at the time of Emperor Gäbrä Mäsqäl. The reception of Yared’s

hymnody at the imperial court helped him to spread his religious art throughout the

country.106

105
EOP, ed., Acts of Äbunä Arägawi and Acts of Abba Pänṭälēwon and his Saintly Brothers, 28-34, 176-181,
191-195. See also EOP, ed., A Treatise on Oura’ēl, 223-225. Wärqənäh, Ethiopian Traditional Scholarship,
104. Erməyas, The Treasure of History, vol. 1, 47. Shelemay, “Zema: A Concept of Sacred Music in Ethiopia,”
54. Zəmədkun Bekele thinks that the monastery of Qədus Qirqos (= St. Ciriacus) was an active missionary
centre even at the time of Emperors Ayzana (i. e., Abrəha) and Sayzana (i. e., Atsbəha), especially between A.D
325-335. Zəmədkun also mentions that Yared spent two years and six months at this monastery. See Bäkälä,
Sacred Places in Ethiopia, 156-157, 176-178, 224-225. Historically, it is recorded that King Calēb, the father of
King Gäbrä Mäsqäl, came to Abba Päntälēwon seeking for his prayers and blessings, as the King was about to
enact a war against the enemies of Nagran Christians in Yemen. Returned with victory, however King Calēb
willingly abdicated his imperial throne and sent his royal crown to the Holy Sepulcher in Jerusalem. Afterwards
he became a hermit and spent the rest of his life at Abba Päntälewon’s monastery. Subsequently, his son King
Gäbrä Mäsqäl, became the successor of the empire. See EOP, ed., Acts of Äbunä Arägawi and Acts of Abba
Pänṭälēwon and his Saintly Brothers, 79-95. Cf. Habtu, introduction to Ancient Ordinance, by Gäbrä Giyorgis,
xvi. Giday, Ethiopian Civilization, 52-53, 108-111. Ethiopic tradition recounts the foundation of this church
upon the hill at the arrival of the Emperor with Yared and Abba Arägawi. At first they had some difficulty to
find a gate way that would allow them access to the top of the mountain. The legend speaks of the appearance
of the Lord’s angel to Abba Arägawi and said, “Zur Abba Məngälä Məsräq,” which means, “Father, turn
towards East.” Since then, this monastery is known as “Zur Abba,” which later is mistakenly called “Zur
Amba.” See EOP, ed., A Treatise on Oura’ēl, 223-225. Erməyas, The Treasure of History, vol. 1, 55-56.
Erməyas, The Treasure of History, vol. 2, 75-77.
106
EMML 50, f. 133. Haile, “A New Look At Some Dates of Early Ethiopian History,” 320. Sergew Hable-
Selassie, “New Historical Elements in the ‘Gedle Aftse’”: JSS 9 (1964), 202. “ወአሐተ ዕለተ፥ እንዘ ይትናገር፥ ቀዊሞ
ታሕተ መከየደ እገሪሁ፥ ለንጉሥ ገብረ መስቀል፥ ወልደ ካሌብ ንጉሠ ኢትዮጵያ፥ ተከለ በትሮ እንተ ባቲ ሐፂን፥ በምክያደ ሰኰናሁ ለያሬድ
ካህን፥ እንዘ ኢየአምር እምጣዕመ ዜማሁ ለማኅሌት። [Once upon a time, when Yared was chanting beneath the footstool of
King Gabre Masqal, the son of Emperor Caleb of Ethiopia, the King accidentally drew his spear into Yared’s
feet as the former was caught with the sweet melody].” See Rossini, Vitae Sanctorum Antiquorum I Acta Yared
et Pantalewon, 10-12, 22-23. EOP, ed., Acts of Äbunä Arägawi and Acts of Abba Pänṭälēwon and his Saintly
Brothers, 97-98. Merahi, The Most Versatile Ethiopian Scholar, 6, 12-13. Yohannəs, “St. Yared and his
Teaching,” 5. Səyoum, A General Feature of St. Yared’s Hymnographical Works, 3-4, 31. Getatchew Haile,
“Religious Controversies and the Growth of Ethiopic Literature in the Fourteenth and Fifteenth Centuries,”
Oriens Christianus, vol. 65 (Wiesbaden: 1981), 136. Hable Selassie, Ancient and Medieval Ethiopian History to
1270, 162. On the contrary, the reign of his father, King Calēb, was largely occupied with the socio-economic
and political affairs of the country and his allies. This is evident in many sources, both religious and
historical.The expedition of King Calēb in A.D 522 to rescue the South Arabian Christians from the Arabs
 28

Highlighting the liturgical aesthetics of Yared’s hymnody, his hagiography and the

Synaxarium jointly recount:

And when Emperor Gäbrä Mäsqäl, the son of Emperor Calēb the righteous,
heard Yared’s sweet and great melody, he did not put his shoes on his feet.
The queen also left her housemaids, and they run together to hear this sweet
word. Bishops and priests and nobles of the king’s royal court came … And
they spent all day long listening to him, as they found something new the
sweetness of which softens the bones and pleases the hearts.107

From this time forward, Yared’s liturgical hymnody became expressive of the theology and

spirituality of the Ethiopian Church. The Acts of Mərha Krəstos recounts the liturgical

aesthetics of Yaredean hymnody during Emperor Na’od’s (A.D 1494-1508) visitation to the

renowned Monastery of Däbrä Libanos. As the Acts records, the liturgical chanting of the

priestly chorus inspired the King to leave his throne and joined them in singing.108

Ethiopic tradition speaks of Yared’s mystical vision, which inspired him to compose

liturgical hymnody. The legend recounts three white birds called ‘Arodəyon,’ came to Yared

and let him observe their sweet melody.109 This legendary account needs to be further

marks the far-reaching influence of the Aksumite Kingdom. See J. Theodore Bent, The Sacred City of the
Ethiopians: Being a Record of Travel and Research in Abyssinia in 1893 (Michigan: Scholarly Press, Inc.,
1896), 177. Tamrat, Church and State in Ethiopia 1270-1527, 25, 29. Giday, Ethiopian Civilization, 108-111.
107
“ወሶበ ሰምዓ፥ ዘንተ ዜማሁ ጥዑመ ወልዑለ፥ ንጉሥ ገብረ መስቀል ወልደ ካሌብ ጻድቅ፥ ኢወደየ አሣእኒሁ ውስተ እገሪሁ፤ ወንግሥትኒ
ኃደገት አእማቲሃ፤ ወሮጹ ኅቡረ ከመ ይስምዕዎ፥ ለውእቱ ቃል ጥዑም። ጳጳሳትኒ ወካህናት፥ ወዓበይተ ቤተ ንጉሥ መጽኡ። … ወወዓሉ እንዘ
ይሰምዕዎ፥ እስመ ረከቡ ሐዲስ ነገረ፥ ዘያጠልል አዕፅምተ፥ ወያስተፌሥሕ አልባበ እምጣዕመ ቃናሁ።” Rossini, (ed.), Vitae Sanctorum
Antiquiorum I Acta Yared et Gädlä Päntälewon, 10-11. The Ethiopic Synaxary’s entry on Yared also reads,
“ወሶበ ሰምዑ ድምፀ ቃሉ፥ ሮጹ ወበጽሑ ኀቤሁ፥ ንጉሥኒ ወንግሥትኒ፥ ወጳጳስኒ ምስለ ኵሎሙ ካህናት፥ ወዐበይተ መንግሥት ወኵሉ ሕዝብ፥
ወወዐሉ እንዘ ይሰምዕዎ።” EOP, ed., The Book of Synaxarium, vol. 2, 266. Cf. Budge, The Book of the Saints of the
Ethiopian Church, vols. III/IV, 876. For a helpful discussion on the prominent role of Emperor Gäbrä Mäsqäl in
the thriving of the religious life of the Ethiopian Orthodox Church, See Hable Selassie, Ancient and Medieval
Ethiopian History to 1270, 162-164. Ayele Bekerie, “St. Yared – The Great Ethiopian Composer,” in Admin
November 29 (2007), 5. Manoel de Almeida, Some Records of Ethiopia 1593-1646, trans. C. F. Beckingham
and G.W.B. Huntingford (London: The University Press, 1954), 84-90, 94-96. Yohannəs, “St. Yared and his
Teaching,” 5. The Ethiopian Orthodox Church canonized King Gäbrä Mäsqäl as a saint and observes his annual
feast on Hədar 30th (=December 9th). See Budge, The Book of the Saints of the Ethiopian Church, vol. I/II, 308.
EOP, ed., The Book of Synaxarium, vol. 2, 265-267.
108
Stanislas Kur, ed., “Actes de Marḥa Krestos,” Corpus Scriptorum Christianorum Orientalium, vol. 330,
Scriptores Aethiopici, 62 (1972), 117. See also Taddesse, “Evangelizing the Evangelized,” 19. St. Yared, BD, 1.
Jean Doresse, Ethiopia (London: Elek Books, 1967), 81-82. Wilson-Dickson, The Story of Christian Music,
164. Indeed, one can find some sort of liturgical resemblance to the biblical account of King David’s liturgical
experience. See 2 Sam. 6:4ff.
109
EGD, BD, XI. Gäbrä Giyorgis, Ancient Ordinance, 22-25. Kəflē, The Book of Grammar, 239. It should be
noted that recent Ethiopic iconography of Yared illustrates these three legendary birds with green, yellow and
 29

scrutinized since it does not tell clearly whether the story of those birds entrenched some

metaphoric expression and symbolic implication. Yared’s hagiography showed that he was

to call upon “God’s new name, that is to say, Jesus Christ,” which bestowed him with

spiritual illumination. The notion of calling upon God’s new name seems problematic since

it might possibly refer to the confession of one’s faith in Jesus Christ or it might also

probably mean to seek divine assistance and heavenly gift.110

Yared named his first melody Arəyam, which is to say, “the highest heaven,” to show

the heavenly nature of his liturgical hymnody.111 He chanted: “O melody! Which I heard in

heaven from the holy angels, as they were singing: ‘Holy, Holy, Holy God; the glory of Your

praise filled heavens and earth.’”112 Ethiopic sources refer to the place in Axum where Yared

first chanted his liturgical hymnody as Muradä Qalə, that is to say, “a place for the descent of

red colours to comply with the modern Ethiopian National flag. In fact, this is mere invention and fabrication,
which does not corroborate with the ancient historical and hagiographical sources. Haile, “The History of St.
Yared and Gə’əz Literature,” 21. See also Wondemu, The Biography of St. Yared in the Works of Various
Authors, 10-11. Stanislaw Chojnacki, “A Second Note on the Ethiopian National Flag, with Comments on its
Historical and Sociological Sources,” in Proceedings of the Third International Conference of Ethiopian
Studies, v. I, in Addis Ababa, Ethiopia, 1966 by the Institute of Ethiopian Studies (Addis Ababa: Haile Sellassie
I University Press, 1969), 137-153.
110
“… ጸውዕ ስሞ ሐዲሰ ለእግዚአብሔር፥ ዝውእቱ ኢየሱስ ክርስቶስ።” Rossini, Vitae Sanctorum Antiquorum I Acta Yared et
Pantalewon, 10. Cf. Kefyalew Merahi, The Contribution of the Orthodox Tewahedo Church to the Ethiopian
Civilization (Addis Ababa: Commercial Printing Enterprise, 1999), 111-115.
111
“በአማን ነሥአ፥ ወተምህረ እምጽርሐ አርያም፥ ወበእንተዝ ሰመየ ማኅሌቶ አርያመ። [Truly he learnt and acquired his melody
from the highest heaven, and therefore he had named his cantillation Arəyam].” See Rossini, Vitae Sanctorum
Antiquorum I Acta Yared et Pantalewon, 19, 31, 35, 37. “ወሰመያ፥ ለዛቲ ማኅሌት፥ አርያመ። [He called the cantillation
Aryam].” See EOP, The Book of Synaxarium, vol. 2, 266. The Acts of Yared speaks of the Church’s liturgical
hymnody as the expression of the heavenly liturgy, which allows the worshipping community resemble the
angelic chorus. “ወናሁ ይኬልሑ፥ ኵሎሙ ደቂቁ፥ ውስተ ቤተ ክርስቲያን በማኅሌተ ሱራፌል፥ በከመ መሀሮሙ ውእቱ፥ ሰሚዖ
እምኔሆሙ። ወበእንተዝ ነአምር፥ ከመ ኢኮነት እምድር ማኅሌቱ ለያሬድ ካህን፥ አላ እምሰማያት ይእቲ። እምኀበ ሱራፌል፥ ነሥአ ማኅሌተ፥
በክላሕ ወበዓቢይ ቃል፥ በከመ [ይቤ] ኢሳይያስ ነቢይ። [And behold, all the descendants of Yared chanted in the Church
with the melody of the Seraphim, as he taught them after hearing from the latter. And therefore, we knew that
the cantillation of Yared is not of the earthly, and rather it is of heavenly. He acquired cantillation from the
Seraphim that cried with a loud voice, as Isaiah the prophet said].” Rossini, Vitae Sanctorum Antiquorum I Acta
Yared et Pantalewon, 5, 9-10, 15-16, 35, 37. See also St. Yared, BD, 159. Erməyas, The Treasure of History,
vol. 2, 74-75.
112
“ዋይ (ወይ) ዜማ ዘሰማዕኩ በሰማይ፥ እመላእክት ቅዱሳን፤ እንዘ ይብሉ ቅዱስ፥ ቅዱስ፥ ቅዱስ፥ እግዚአብሔር መልዓ ሰማያት ወምድረ፥
ቅድሳተ ስብሐቲከ።” See St. Yared, BD, 81.
 30

a word (hymn).”113 Yared’s hagiography mentioned his mystical vision of the heavenly

liturgy that took place prior to his hymnal composition.114

Yared was inspired and influenced by the monastic tradition of the Nine Saints,

which marked his robust connection with them. He spent the final days of his life as a

devout ascetic at Mount Səmēn of Ṣälämət in Northern Ethiopia.115 Prior to his departure,

however, Yared entered the Church of Axum Zion and chanted his most celebrated Marian

hymnody known as “Anqäṣä Bərhän” [Portal of Light]. This Marian prologue reads, “ቅድስት

ወብፅዕት፥ ስብሕት ወቡርክት፥ ክብርት ወልዕልት፥ አንቀጸ ብርሃን፥ መዓርገ ሕይወት፥ ቅድስተ ቅዱሳን፥ ወማኅደረ መለኮት።

[Holy and happy, glorious and blessed, honoured and exalted, Gate of Light, Ladder of Life

and Dwelling-place of the Godhead, Holy of Holies are you].”116 Yared died on Mount

Səmēn on the 11th of Gənbot (= May 19th) in A.D 571.117 Some hagiographical sources and an

113
Desta, Brief Introduction to the History of the Ethiopian Orthodox Tewahedo Church, 62. Mesfin, The
Resurgence of History in the New Millennium, 48. Historically, this place was first known as “Da’əro Eila.” See
Belai Giday, Axum (Addis Ababa: n.p., 2002), 68-69.
114
Rossini, Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 5-7, 31-32. Haile, “The History of St.
Yared and Gə’əz Literature,” 16-17. Hable Selassie, “Yared the Melodist,” 9-10. Bayabel, The Description of
Saint Yared in Light of the Holy Bible, 6.
115
Rossini, Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 11-12. Yesehaq, The Ethiopian
Tewahedo Church, 26. See also Hable Selassie, “Yared,” 15-17. Woldä Kirqos, History of Saint Yared and the
Notations of his Hymnody, 50. Kassa, Yared and His Hymnody, 34. Hable Selassie, “Yared the Melodist,” 11-
14.
116
Lash, “Gate of Light,” 37. Yared’s manifold Marian typology that is characteristic of the Syriac and Coptic
liturgical tradition found their way into the Ethiopic liturgical milieu. Joseph E. Harris, ed., Pillars in Ethiopian
History: The William Leo Hansberry African History Notebook, vol. 1 (Washington, D.C.: Howard University
Press, 1981), 62-66. Highlighting this, the Ethiopic Chronicle and Yared’s hagiography speak of the reception
of the Syriac Theotokia and also the Coptic Anaphora of Mary. According to the legend, Yared is believed to
have chanted both the Marian hymn and the anaphora named after her to his own melody. “ወካዕበ ዜና ተጋብኦቶሙ፥
ለ፫ ጻድቃን አግብርተ እግዚአብሔር፥ ዘከመ ተናገረቶሙ ወአስተጋብአቶሙ፥ እግዝእትነ ማርያም ወላዲተ አምላክ፥ ውስተ አሐቲ መካን፥ ዘስማ
ማይ ክሬዋሕ፥ አባ ሕርያቆስ ጳጳስ እምብሕንሳ። ወለለብሐዊ እምሶርያ። ወለያሬድ ካህን እምአክሱም። እስመ ትቤሎ ለለብሐዊ፥ ሀቦ ውዳሴየ፥
ለያሬድ ካህን። ወተፅዕኑ በደመና ብርሃን፥ ወተንሥኡ እምብሔሮሙ፥ ወበጽሑ ምድረ አክሱም፥ ዘስማ ማየ ከሬዋሕ፥ ወተራከቡ ምስለ ያሬድ
ካህን፥ ወወሀብዎ መጻሕፍቲሆሙ። ወነበሩ እንዘ ይዜያነዉ፥ ፫ ዕለተ ወ፫ ሌሊተ። ወተመይጡ ሀገሮሙ በሰላም።” See EMML 50, f.
144. Rossini, Vitae Sanctorum Antiquiorum I Acta Yared et Gädlä Päntälewon, 10-13, 21-22, 29, 32-33, 37-38.
There is an obvious chronological problem with this legendary text, as Yared and Ephrem were at least two
centuries apart. On the basis of this historical evidence, it is unlikely for Yared and Ephrem to have met in
person. See Wondemu, The Biography of St. Yared in the Works of Various Authors, 31-35, 55-56.
117
Rossini, Vitae Sanctorum Antiquiorum I Acta Yared et Gädlä Päntälewon, 21-22, 29. Cf. F. Alvares, The
Prester John of the Indies, vol. II (London: Hakluty Society, 1958), 522-523.
 31

oral tradition of the Ethiopic Church dubiously maintain that Yared escaped from physical

death while he was at Mount Səmēn.118

In closing, Yared laid a solid foundation for Ethiopic ecclesiastical scholarship - Gə’əz

literature, theology, liturgy, spirituality and religious art. The foregoing discussion sheds

some important light on his biography within the context of various historical, liturgical and

hagiographical sources. Yared’s upbringing, educational background and social interaction

were formative of his biblical, theological, liturgical and spiritual mindset. His connection

with Emperor Gäbrä Mäsqäl along with his association with the Nine Saints, especially

Abba Päntälēwon and Abba Arägawi, marked the climax of his ministry. Yared’s liturgical

hymnody gives the foretaste of the mystical nature of the Church’s liturgy, which is known

as the expression of heaven on earth.119

As I shall discuss under sections 1.2.2.3 and 1.2.2.4, the flourishing of Yared’s

liturgical hymnody in the subsequent ages made Ethiopia the home for many schools of

hymnody. Some sources indicate that Yared’s notable disciples – Bəsdəra, Mänkəra, Hawira,

Bəher and Eskəndəra - mastered his hymnody and became his immediate successors. The

Ethiopian Orthodox Patriarchate declared Yared as the leading ecclesiastical figure of the

118
They refer to some biblical figures such as Enoch (Gen. 5:24; Heb. 11:5) and Elijah (2 Kgs. 2:11) to
substantiate Yared’s transference into the heavenly realm. See Gäbrä Giyorgis, Ancient Ordinance, 177-178,
233. St. Yared Association, Mälkə’a Qəddus Yārēd [Hymnal Eulogy of Yared], 10, 22. Habte-Sellassie, St.
Yared and Ethiopian Ecclesiastical Music, 8. EOP, ed., A Treatise on Oura’ēl, 225. However, the Book of
Synaxarium and Yared’s hagiography are consistent with the account of his physical death. See EOP, The Book
of Synaxarium, vol. 2, 267. Budge, The Book of the Saints of the Ethiopian Church, vol 3, 875. Cf. Merahi, The
Most Versatile Ethiopian Scholar, 13. Gérald Colin, "Le Synaxaire Éthiopien. Mois de genbot,” 242-243. In
asserting this, Yared’s hagiography reads: “ወከመዝ ነበረ ያሬድ፥ ካህን ዓቢይ ወብፁዕ፥ እስከ አመ አዕረፈ በክብር። በከመ ይቤ
ነቢይ፤ ክቡር ሞቱ ለጻድቅ፥ በቅድመ እግዚአብሔር። [And Yared, the blessed and the great priest lived like this, until he
rested in honor. As the prophet said, ‘Precious in the sight of the LORD is the death of his faithful ones’].” (Ps.
116:15). See Rossini, Vitae Sanctorum Antiquiorum I Acta Yared et Gädlä Päntälewon, 21-22, 29. Cf. Hable
Selassie, “Yared,” 16. Yohannəs, “St. Yared and His Teaching,” 5.
119
Rossini, Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 5, 9-10, 15-16, 35, 37. See also EOP, The
Book of Synaxarium, vol. 2, 266. Geoffrey Wainright, “Christian Worship: Scriptural Basis and Theological
Frame,” in The Oxford History of Christian Worship, eds., Geoffrey Wainright and Karen B. Westerfield
Tucker (Oxford: Oxford University Press, 2006), 6-7.
 32

second Ethiopian Millennium for his far-reaching influence throughout Ethiopian history.120

The foregoing brief presentation of Yared’s life and his hymnographical works helps

readers to better understand the historical-liturgical context of ancient Ethiopian hymnody.

As was explained, the reconstruction of Yared’s biography is not an easy task. The first

problem is the multiplicity of narratives about various aspects of Yared’s life and hymnal

works such as: birth date, the names of his parents, the source of his mystical inspiration

and the date of composition of his liturgical hymnary. The second issue is the combination

of some credible stories with other legendary accounts that are scattered within different

textual sources.

In the next section, I will briefly describe the hymnographical works of Yared and

their importance and special place within the Ethiopic liturgical year. The explanation of the

Book of Dəggwa, along with its main sections and sub-sections, is of a special interest. The

section also provides some helpful clarification on the question of the Ethiopic identity of

Yared’s liturgical hymnary. It furnishes readers with some illustrative descriptions of the

ancient hymnal notations of Yared’s liturgical hymnody and the three types of melody. The

historical developments of the Dəggwa hymnary shed some important light on the revision

and expansion of the Ethiopic liturgical tradition. The section briefly highlights the use of

some of the musical instruments for the liturgical performance of the Yaredean hymnody.

1.2 The Hymnographical Works of Yared

Yaredean corpus is embedded with an array of scriptural allusions, multifaceted

120
Enbaqom Qaläwäləd, Traditional Ethiopian Church Education, with preface by David G. Scanlon (New
York: Teachers College Press, 1970), 11-16. EGD, BD, 582. Cf. Wärqənäh, Ethiopian Traditional Scholarship,
75, 78. 101. Elias Abreha, “The Ethiopian Orthodox Täwahǝdo Church and Liturgical Hymnody,” in History of
the Ethiopian Orthodox Täwahǝdo Church from A.D 1 Until 2000 E.C. (Addis Ababa: Mega Printing PLC.,
2000 E.C.), 109, 126-128.
 33

texts of some early patristic works and monastic literature.121 Prior to Yared’s hymnody, the

Ethiopian Church had no formal liturgical hymnody as such other than simple intonations

of some selected prayers, and scriptural readings of the Old Testament borrowed from the

existing Jewish tradition.122 Speaking of the infiltration of the Hebraic-Jewish elements into

the ancient Aksumite Empire through the Jews accompanied the South Arabian immigrants,

Edward Ullendorff observed, “Abyssinian Jews who had been converted to Christianity

became the effective carriers of Hebraic elements, rites, and forms current in the Christian

Church of Ethiopia.”123 Yared excelled in the knowledge of the history of the Ethiopian

liturgical hymnody.124 Ethiopic tradition characterizes him as a hymnographer, composer,

poet-theologian, Biblical exegete, apologist and pioneer of Gə’əz literature.125 However, there

are only few scholarly works, which provide readers with Yared’s contributions to these

specific thematic areas.

Yared composed his liturgical hymnography in four major books, namely: Dəggwa

(ድጓ), Zəmmarē (ዝማሬ), Mäwasə’ət (መዋሥዕት) and Mə’əraf (ምዕራፍ).126 Some scholars erroneously

counted the Ṣomä Dəggwa [the Lenten Dəggwa] as the fifth hymnal book. Nonetheless, it is

considered as part of the Dəggwa hymnary for the Great Lent. Each hymnal text is assigned

for a particular season or occasion throughout the Ethiopian Church’s liturgical year. The

121
Səyoum, A General Feature of St. Yared’s Hymnographical Works, 5-6. Cf. Hable Selassie, “The Expansion
and Consolidation of Christianity c. 350 to 650 A.D.,” 8-9.
122
EOP, The Church of Ethiopia Past and Present, 13. Cf. Yesehaq, The Ethiopian Tewahedo Church, 24.
123
Edward Ullendorff, “Hebraic-Jewish Elements in Abyssinian (Monophysite) Christianity,” in Languages and
Cultures of Eastern Christianity: Ethiopian, ed. Alessandro Bausi (Burlington: Ashgate Publishing Company,
2012), 132. Cf. pp. 128-130, 134, 141-145.
124
“አልቦ ከማከ፥ ዘኃለፈ ቅድመ፤ ወአልቦ ዘይመጽእ፥ ከማከ ዳግመ። [There was no one that was like you before and there
will be no one like you again].” See Rossini, Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 4-6, 9-
12, 32-33. Cf. Tewodros Beyene, The Feature of Ethiopia (Addis Ababa: Alpha Printing Press, 2006), 56-59.
125
Merahi, The Most Versatile Ethiopian Scholar, 21. Cf. Habtu, Ancient Ordinance, by Gäbrä Giyorgis, xxi.
126
F. Graffin, ed., “Ṣoma Deggua,” Patrologia Orientalis, Vol. XXV (Paris: Librairie de Paris, 1966). Velat,
Étude sur le Me’eraf, Commun del’office divin éthiopien,” 75-81. EGD, BD, VIII. Cf. Ethiopian Saints:
Frumentius, Moses The Black, Yared, Ezana Of Axum, Tekle Haymanot, Nine Saints, Kaleb Of Axum, Iyasus
Mo'a, Ewostatewos, Onesimos Nesib, Gabra Manfas Qeddus, Abune Aregawi, Samuel of Dabra Wagag, Samuel
Of Waldebba, Ablak (n.p.: Hephaestus Books, 2011), 8.
 34

Book of Dəggwa, also called, “the collection of antiphons proper to the feast or season,”127 is

the first and largest hymnary.128 It consists of four main liturgical seasons, Yohannəs [John],

Astäməhəro [Didactic/Supplication], Ṣomə [Lenten], and Fasika [Pascha]. Yared assigned each

hymn of the daily, weekly, monthly and annual liturgical services to be revelatory of God’s

marvelous deeds.129 Owing to the size of the Dəggwa, the Ethiopic tradition recognizes Yared

as a prolific author of hymnographical corpus, which makes him, “the pioneer of Ethiopic

Gə’əz literature.”130

1.2.1 A Quest into the Ethiopic Identity of Yared’s Hymnography

Some scholars believe that Yared composed his hymnody around A.D 540-560.131

Others predate the composition of his hymnody between A.D 523-534132 or A.D 524-545.133

There exists a parallel tradition of liturgical hymnody in the sixth century Ethiopic Church

and the Greek Church. Both traditions recount that Yared and Romanos the Melodus, both

contemporaries, were inspired by the Holy Spirit during the composition of their liturgical

hymnody.134 Some scholars speak of Yared’s apostolic visitation to Constantinople (i.e., the

127
Gregory W. Woolfenden, Daily Liturgical Prayer: Origins and Theology (Burlington, VT: Ashgate
Publishing Limited, 2004), 184. Cf. Fritsch, The Liturgical Year of the Ethiopian Church, 53-54, 73-75.
128
Traditionally, the Dəggwa hymnary is also known as, “Mäṣəhētä Tibäb” (Mirror of Wisdom), “Mäzgäb”
(Treasure) and “Mə’əllad” (Collection). See Abraha, “Quotations from Patristic Writings and References to
Early Christian Literature in the Books of St. Yared,” 341.
129
Kidane, “Dəggwa,” 123-124. Wärqənäh, Ethiopian Traditional Scholarship, 72, 81. Rossini, Vitae Sanctorum
Antiquiorum I Acta Yared et Gädlä Päntälewon, 4-5. See also K. Conti Rossini, ed., “Acta Marqorewos,” in
Corpus Scriptorum Christianorum Orientalium, Scriptores Aethiopici 16 (1962), 23-24. EGD, BD, XI-XVIII.
130
Haile, “The History of St. Yared and Gə’əz Literature,” 2-3, 23. Cf. David G. Scanlon, preface to Traditional
Ethiopian Church Education, by Enbaqom Qaläwäləd (New York: Teachers College Press, 1970), vi, viii.
131
Wäldä Kirqos, History of Saint Yared and the Notations of his Hymnody, 46. Cf. Səyoum, A General Feature
of St. Yared’s Hymnographical Works, 4.
132
Aklilä Bərhan Wäldä Kirqos, Märəhä Ləbuna [A Guide to the Heart] (Addis Ababa: Tənsaē Zä-Gubaē
Printing Press, 1951), 15. Cf. Gäbrä Giyorgis, Ancient Ordinance, 23-25, 39.
133
EGD, BD, XI.
134
Eva Catafygiotu Topping, Sacred Songs: Studies in Byzantine Hymnography, ed., Marilyn Rouvelas
(Minneapolis, MN: Light and Life Publishing Company, 1997), xi-15, 19-27. Cf. Egon Wellesz, A History of
Byzantine Music and Hymnography, 2d ed. (Oxford: Oxford University Press, 1961), 177-199. Hable Selassie,
“Yared,” 16. Gäbrä Giyorgis, Ancient Ordinance, 22-25. There exists a similar story in the sixth-century Pope
Gregory I (590-604), whom the Holy Spirit inspired in the form of a dove. A tenth-century illumination depicts
 35

New Rome) on the basis of a certain hymnal text from his Lenten Dəggwa.135 They went

further and attributed his hymnary to the Graeco-Roman tradition.136 In the subsequent

pages, I will explain this erroneous suggestion through a closer observation of the text in

question corroborated with primary sources, in order to better understand its historical

context and implied meaning.

The aforementioned hymnal text is an excerpt from the early writings of the Shepherd

of Hermas, which explicitly shows Yared’s dependence on early patristic sources.137 The text

is a direct patristic quotation.138 Some scholars consider Hermas as St. Paul’s nickname (Acts

this episode as the Holy Spirit approached Gregory in the guise of a dove and imparted divine inspiration
through his ear. In fact, tradition recounts the accompanying deacon Peter to have written the hymnal text. See
Alec Robertson, Sacred Music (London: Max Parrish & Co Limited, 1950), 17. Cf. Eskew and McElrath, Sing
with Understanding: An Introduction to Christian Hymnody, 82-83. Henry Chadwick, The Early Church: The
Story of Emergent Christianity from the Apostolic Age to the Dividing of the Ways Between the Greek East and
the Latin West (London: Penguin Books, 1993), 276.
135
“ወሪድየ ብሔረ ሮሜ፥ ለቤተ ክርስቲያን ርኢክዋ፥ አእመርክዋ፥ አፍቀርክዋ ከመ እኅትየ ሠናየ ሐለይኩ። እምድኅረ ጕንዱይ ዓመታት፥
ወእምዝ እምድኅረ ኅዳጥ መዋዕል፥ ካዕበ ርኢክዋ ወትትሐጸብ በፈለገ ጤግሮስ። [Having gone down to Rome, I saw the Church.
I recognized her and loved her. And I thought good for her as my sister. A few years later, I saw her again while
bathing in the River Tiber].” St. Yared, BD, 261. Cf. Woldä Kirqos, History of Saint Yared and the Notations of
his Hymnody, 46. Yesehaq, The Structure and Practice of the Ethiopian Church Liturgy, 5-6.
136
Habte Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 6-7. Yesehaq, The Ethiopian Tewahedo
Church, 24-25. See also Hable Selassie, Ancient and Medieval Ethiopian History to 1270, 164-165. Habtu,
introduction to Ancient Ordinance, by Gäbrä Giyorgis, xxiii-xxiv. Woldä Kirqos, History of Saint Yared and the
Notations of his Hymnody, 46. Kassa, Yared and His Hymnody, 1, 37-38.
137
St. Yared, BD, 261. Bart D Ehrman, Lost Scriptures: Books that Did Not Make It into the New Testament
(New York: Oxford University Press, 2003), 251-252. See also Wondemu, The Biography of St. Yared in the
Works of Various Authors, 15-19.
138
Abraha, “Quotations from Patristic Writings and References to Early Christian Literature in the Books of St.
Yared,” 382-384. Tedros Abraha refers to this and the like patristic allusions throughout the Yaredean corpus as
“Anonymous quotations.” See p. 376. The text in question is cited in full as follows from the Ethiopic, Greek
and English sources. “ዘሐፀነኒ ሤጠኒ፥ ለሮዴ ብሔረ ሮሜ። ወረከብክዋ ወአፍቀርክዋ ከመ እኅትየ፥ እምድኅረ ጕንዱይ ዓመት ወእምዝ
እምድኅረ ኅዳጥ መዋዕል፥ ካዕበ ርኢክዋ ትትሐፀብ፥ በፈለገ ጢብሮን።” See Antonius D’Abbadie, Hermae Pastor: Aethiopice
Primum Edidit et Aethiopica Latine Vertit (Lipsiae, 1860), 1. Cf. St. Yared, BD, 261. Another text preserved in
the Collection of Rare Manuscripts at the National Museum Library in Addis Ababa, Ethiopia renders a slight
variation. “ዘሐጸነኒ ሤጠ ለርዴ፥ ብሔረ ሮሜ። ወረከብክዋ ወአእመርክዋ፥ ወአፍቀርክዋ ከመ እኅትየ፥ እምድኅረ ጕንዱይ ዓመታት፥
ወእምድኅረ ኅዳጥ መዋዕል። ካዕበ ርኢክዋ ትትሐፀብ፥ በፈለገ ጤቤሮስ።” Gəlaw Biyadəgələñ, ed., The Book of Herma: A
Collection of Rare Manuscripts at the National Museum Library (Addis Ababa: 1985), 1. The author of this
thesis is indebted to Deacon Yoseph Demissie, a colleague and also staff member at the National Museum
Library in Addis Ababa, Ethiopia, for making available this ancient and rare manuscript at my disposal. This
helpful source sheds some light on the issue of the origin of Yared’s liturgical hymnody, as it indicated the early
apostolic work as the source of the above problematic text. The Greek text reads, “Ὁ θρέψας με πέπρακέν με
Ῥόδῃ τινί είς Ῥώμνη μετά πολλά ἒτη ταύτην άνεγνωρισάμην καί ήρξάμην σύτήν άγαπάν ώς άδελφήν. 2. μετά
Χρόνον τινά λουομένην είς τόν ποταμόν τόν Τίβεριν εἶδον.” The English text under consideration also reads:
“The one who raised me sold me to a certain woman named Rodha, in Rome. After many years, I regained her
acquaintance and began to love her as my sister. 2. When some time had passed, I saw her bathing in the Tiber
 36

14:12). Others refer to Hermas as one of the recipients of St. Paul’s greetings (Rom. 16:14).139

Nonetheless, modern patristic scholarship regards Hermas as one of the prominent figures

of the early Apostolic Fathers.140 It would not be surprising for Yared, a sixth-century

hymnographer, to have quoted a text from this important piece of Christian antiquity.

Furthermore, it is worth mentioning the liturgical context of the hymn in the Dəggwa

hymnary. The Ethiopic liturgical year refers to the fourth week of the Great Lent as Mäṣagu’ə

[The Paralytic]. It commemorates the mighty deeds of Christ, Who brought restoration to

sick people, especially the disabled man at Beth-zā´tha (Jn. 5:1ff) and the man who was born

blind (Jn. 9:1ff).141 Ləsanä Wärəq Gäbrä Giyorgis explains that the restoration of the

paralyzed at the pool relates to Yared’s patristic allusion of the Church bathing in the Tiber

River.142 Tə’umä-Ləsan Kassa further allegorizes the episode of bathing as an anticipation to

the shedding of the blood of the Christians that were to suffer martyrdom in Rome.143

river.” See Bart D. Ehrman, ed. & trans., Apostolic Fathers: Epistle of Barnabas, Papias and Quadratus,
Epistle to Diognetus, the Shepherd of Hermas, vol. 2 (Cambridge, MA: Harvard University Press, 2005), 174-
175.
139
Kəflē, The Book of Grammar, 373. Kassa, Yared and his Hymnody, 37-38. Gäbrä Giyorgis, Ancient
Ordinance, 126-127. Yohannəs, “St. Yared and His Teaching,” 6.
140
Clayton N. Jefford, Reading the Apostolic Fathers (Peabody, Massachusetts: Hendrickson Publishers, 1996),
134-157. Cf. Jefford, The Apostolic Fathers and the New Testament, 24-28, 117-122. “It is often through the
eyes of the apostolic fathers that the contexts of the ancient biblical debates are improved and our understanding
of the rise of Christianity is greatly enhanced.” See p. 252. Bart D. Ehrman thus characterizes the Shepherd of
Hermas: “a series of revelations and direct angelic communications to a prophet named Hermas, a Christian
from early to mid second-century Rome.” He also refers to the Book of Hermas, which comprised of three
major sections, namely: “five Visions,” “twelve Commandments,” and “ten Parables” as, “one of the most
popular books of early Christianity.” The particular text in question is mentioned under “Vision One” of the
first section of the Book of Hermas. See Ehrman, ed. & trans., Apostolic Fathers, vol. 2, 162-163, 174-175.
141
EOP, The Church of Ethiopia: A Panorama of History and Spiritual Life, 68. Bernard Velat, “Tsome
Deggua. Antiphonaire du carême. Quatre premières semaines,” Patrologia Orientalis, vol. XXXII, 1-2 (1966)
and vol. XXXII, 3-4 (1969). Ayalew Taməru, Təməhərətä Amin [The Teachings of Faith] (Addis Ababa:
Horizon Printing Press, 2008), 124-126. Yared ascribed various biblical themes to each week of the Lenten
season, namely: Zäwärädä [Descent], Qəddəst [Holy], Məkurab [Synagogue], Mäṣagu’ə [The Paralytic], Däbrä
Zäyət [Mount Olive], Gäbər Hērə [The Faithful Servant], Niqodimos [Nicodemus] and Hosa’əna [Palm
Sunday]. St. Yared, BD, 238-287. See also Gorgorios, History of the Ethiopian Orthodox Täwaḥədo Church,
144-147. Kassa, Yared and his Hymnody, 47, 51.
142
Gäbrä Giyorgis, Ancient Ordinance, 126-127.
143
Kassa, Yared and his Hymnody, 1, 36-38. See also Rossini, Vitae Sanctorum Antiquorum I Acta Yared et
Pantalewon, 4-7, 9.
 37

The uncovering of the NMS Ethiopic manuscripts reveals the historical, theological,

liturgical, canonical and monastic proximity of the Ethiopian Church to Coptic tradition.144

The archaeological findings of the Greek inscriptions in the early Axumite region also

exhibit the strong ties between the Ethiopian and Alexandrian traditions. Some scholars

suggest Yared’s familiarity with the Hebrew, Greek and Syriac vernacular. This resulted

from the ancient Jewish, Alexandrian and Syriac interactions with the Axumite Empire.145

Besides his early encounter with the Jewish world, the Ethiopic Chronicle and Yared’s

hagiography recount his acquaintance with the Alexandrian and Syriac tradition.146

Speaking of the dual interaction of the Ethiopian liturgy with Alexandrian and Syriac

traditions, Richard Marsh notes, “The Ethiopian liturgy is of Alexandrian (Coptic) origin

and influenced by the Syriac tradition.”147 The trading system that was current in the early

144
Wäldä Kirqos, A Guide to the Heart, 15. Cf. Woolfenden, Daily Liturgical Prayer: Origins and Theology,
175, 197-198, 281. Doresse, Ethiopia, 81.
145
Witold Witakowski, “Syrian Influences in Ethiopian Culture,” in Languages and Cultures of Eastern
Christianity: Ethiopian, ed. Alessandro Bausi (Burlington: Ashgate Publishing Company, 2012), 197-199.
Witold Witakowski suggested that the two forms of Syrian influences found its way into Ethiopian liturgical
tradition, namely: direct influence through active Syrian missionaries and indirect contact through Alexandria
and Jerusalem. See pp. 203-204. Hable Selassie, Ancient and Medieval Ethiopian History to 1270, 172-173.
Bausi, “New Egyptian texts in Ethiopia,” 146-147. Giday, Ethiopian Civilization, 42, 70. Wäldä Kirqos, A
Guide to the Heart, 17-18. Harris, ed., Pillars in Ethiopian History, vol. 1, 86-88.
146
Eugène Cardinal Tisserant, “The Ethiopic Church,” in The Eastern Branches of the Catholic Church: Six
Studies on the Oriental Rites (New York: Longmans, Green and Co., 1938), 36-37, 40, 46-47. Tamrat, Church
and State in Ethiopia 1270-1527, 23-24, 29-30, 162-163. Hable-Selassie, Ancient and Medieval Ethiopian
History to 1270, 115-121. Rossini, ed., Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 4, 23, 29, 44.
Getatchew Haile, “A New Look At Some Dates of Early Ethiopian History,” in Le Muséon: Revue d’Études
Orientales (2000), 312, 316-317. EOP, ed., Acts of Äbunä Arägawi and Acts of Abba Pänṭälēwon and his
Saintly Brothers, 15-16, 28-34, 176-178. Brock, An Introduction to Syriac Studies, 11. Getatchew Haile, “An
Anonymus Homily In Honour of King Ǝllä Aṣbäḥa of Axum,” Northeast African Studies 3, no. 2 (1981) : 27,
29. H. J. Polotsky, “Aramaic, Syriac, and Gə’əz,” JSS 9 (1964) : 1-7. William F. Macomber, A Catalogue of
Ethiopian Manuscripts Microfilmed for the Ethiopian Manuscript Microfilm Library, Addis Ababa and for the
Monastic Manuscript Microfilm Library, Collegeville, vol. I: Project Numbers 1-300 (Collegeville, Minnesota:
1975), EMML 50, fol, 144. Donald Crummey, “Church and nation: the Ethiopian Orthodox Täwaḥədo Church
(from the thirteen to the twentieth century),” The Cambridge History of Easter Christianity, Michael Angold,
ed., (Cambridge: Cambridge University Press, 2006), 461. Pankhurst, introduction to Traditional Ethiopian
Church Education, by Enbaqom Qaläwäləd, xii-xiii. As Archbishop Yesehaq observes, “the pastoral activities
of these nine monks are best known during the reign of Emperor Kaleb and his son Gabre Mesqal.” See
Yesehaq, The Ethiopian Tewahedo Church, 18-19, n. 13. Giday, Ethiopian Civilization, 94, 106-111.
147
Ricahrd Marsh, ed., Prayers from the East: Traditions of Eastern Christianity (Minneapolis: Fortress Press,
2004), 7. See also p. 92.
 38

Axumite era of the Graeco-Roman Empire also played a significant role in establishing the

strong interaction among the early Christian communities.148

Highlighting the Graeco-Egyptian artistic influence, J. Theodore Bent said, “Greek

would seem to have been the fashionable language of the Aksumites down to the six

century of our era.”149 The emissaries of Emperor Constantine to Ethiopia, as Philostorgius

described, imported some Hellenistic elements through the neighboring Greek-speaking

Syrians.150 Irenée-Henri Dalmais observes the roots of Ethiopian Christianity: “Ethiopia has,

in circumstances of great difficulty, kept the treasure received from its first apostles,

developed it in her own way, and assimilated elements from all parts of the Christian

world.”151 In sum, despite the silence of the Dəggwa hymnary about the patristic citation of

the Shepherd of Hermas, the foregoing discussion revealed that the Lenten hymnal text does

not imply Yared’s visit to the Roman Empire. Furthermore, to put his Lenten hymnal text

within the proper historical, liturgical and theological context of the post-Chalcedonian

Christological divisions would actually set the non-Chalcedonian Ethiopian Church apart

from the Chalcedonian Roman Church.152

The preceding section briefly touched upon the biblical foundation of and patristic

influence on Yared’s liturgical hymnody. It shed some light on the Ethiopic identity of the

148
St. Yared, BD, ii. Still another author considered the influence of Hebraic and Eastern Christianity as the two
main factors in the formation and development of Ethiopian Christianity. See Yesehaq (Archbishop), The
Structure and Practice of the Ethiopian Church Liturgy, ii.
149
Bent, The Sacred City of the Ethiopians: Being a Record of Travel and Research in Abyssinia in 1893, 176.
Cf. pp, 179-180. St. Yared, BD, 2.
150
Philostorgius, Church History, trans. & with an introduction & notes by Philip R. Amidon (Atlanta: Society
of Biblical Literature, 2007), 43-47. See also Richard Pankhurst, An Introduction to the Economic History of
Ethiopia (London: Oxford University Press, 1961), 14-45. Tamrat, Church and State in Ethiopia 1270-1527, 22.
Giday, Ethiopian Civilization, 96-99.
151
Dalmais, Eastern Liturgies, 25.
152
The Interim Secretariat, Oriental Orthodox Conference, ed. The Oriental Orthodox Churches Addis Ababa
Conference (Addis Ababa: Artistic Printers, 1965), 109. Paul Verghese, “Orthodox Churches: Chalcedonian and
Non-Chalcedonian,” Eastern Churches Review 1, no. 2 (1966) : 136-137. Historically, Ethiopian Christianity is
known as a “pre-Chalcedonian Orthodoxy.” See Marylin E. Heldman, The Marian Icons of the Painter Fre
Seyon: A Study in Fifteenth Century Ethiopian Art, Patronage, and Spirituality (Wiesbaden: Orientalia Biblica
et Christiana, 1994), 12.
 39

Dəggwa hymnary, which marked its important place in the liturgical year of the Ethiopian

Church. A close look at Yared’s liturgical hymnography featured his dependence on the

theological mindset and liturgical milieu of the Jewish, Alexandrian and Syriac traditions. In

what follows, I will provide readers with a brief description of the Dəggwa hymnary, its main

divisions and arrangements within each season of the Ethiopian liturgical year, which also

includes the rhythms of nature, namely: autumn, summer, spring and winter. In addition,

the section will also indicate the distinctions of hymns between the ordinary seasons and

sanctoral seasons.153

1.2.2 A Brief Overview of the Book of Dəggwa (መጽሐፈ ድጓ)

The Book of Dəggwa is the main antiphonarium of the Ethiopian liturgical year.154

Habtemichael Kidane referred to the Dəggwa as “a hymnary for the whole liturgical year.”155

Etymologically, the word Dəggwa (ድጓ) is derived from the Gə’əz root “ደግደገ” (“dägədägä”)

and “ድግዱገ ጽሕፈት” (“dəgədugä Ṣəhfät,”) which respectively means “to become tiny” and

“diminutive writing.” The Book of Dəggwa comprises the inscription of the entire text with a

small font size coupled with the multiplicity of tiny notations.156 Secondly, the word Dəggwa

in Təgrəña, which is also a dialect of Gə’əz, means “song of praise, melody of mourning and

lamentation.” This liturgical feature of Dəggwa is expressive of the doxological and spiritual

character of Yared’s liturgical hymnody. Thirdly, the word Dəggwa could also refers to “a

153
Habtu, introduction to Ancient Ordinance of, by Gäbrä Giyorgis, xxi, xxxii. “ወእምዝ ሠርዐ ማኅሌተ ለለመዋዕሉ፥
እምዓመት እስከ ዓመት፥ ዘኵሎን መዋዕል ዘክረምት ወሐጋይ፥ ዘመጸው ወጸደይ፤ ዘአጽዋም ወዘበዓላት ወሰንበታት፥ ወዘመላእክት ወዘነቢያት
ወሐዋርያት፥ ወዘጻድቃን ወሰማዕት ወዘደናግል። በ፫ቱ ዜማሁ፥ ዘውእቱ ግዕዝ ወዕዝል ወዓራራይ። [Henceforth, he had arranged the
cantillation with his three modes of melody – Gə’əz, Ǝzəl and Araray for each season of all the year round –
winter and summer, fall and spring; for fasting and feasting and Sundays; for angels and prophets and apostles;
for righteous and martyrs and virgins].” EOP, ed., The Book of Synaxarium, vol. 2, 265-267. For a detailed
description of the special place of Yared’s hymnody in the Ethiopian liturgical year, see Wärqənäh, Ethiopian
Traditional Scholarship, 90-93. EGD, BD, V, XI-XII.
154
St. Yared, BD, 1. Cf. Christine Chaillot, The Ethiopian Orthodox Tewahedo Church Tradition: A Brief
Introduction to its Life and Spirituality (Paris: Inter-Orthodox Dialogue, 2002), 109.
155
Kidane, “The Holy Spirit in the Ethiopian Orthodox Täwaḥədo Church Tradition,” 191.
156
Kəflē, The Book of Grammar, 338-339. Wärqənäh, Ethiopian Traditional Scholarship, 74. St. Yared, BD, i.
 40

collection or treasure of hymnary,” which constitutes the manifold allusions and imagery of

the Old and New Testaments, hagiographies and other ancient patristic sources.157 And

fourthly, when one reads loosely the last letter of the word “ድጓ” (Dəggwa), it means “girdle.”

In this case, the Dəggwa implied to “the spiritual buckle/girdle of the Church.”158

Whichever meaning one gives to the nomenclature Dəggwa, Yared’s Dəggwa hymnary

is characteristically “a mixture of poetry and prose,”159 and is also “very expressive.”160 The

hymnography of Yared describes the theology and spirituality of the Ethiopian Church.161 In

the next section, I will briefly describe the major sections and sub-sections of the Book of

Dəggwa along with their importance in the Ethiopic liturgical year. The discussion on the

historical developments of the Dəggwa helps readers to better understand some of the key

biblical-historical and liturgical-theological trajectories of Yared’s hymnography.

1.2.2.1 The Major Sections of Dəggwa

The Book of Dəggwa is divided into four major sections, namely: Yohannəs [John],

Astäməhəro [Didactic/Supplication], Ṣomə [Lenten], and Fäsika [Pascha]. As was mentioned,

this fourfold division of Dəggwa covers the entire Ethiopic liturgical calendar. Some Ethiopic

scholars relate the four sections of Dəggwa to the fourfold part of the Holy Gospel (Matthew,

Mark, Luke and John), the four beasts of the Scripture (Lion, Ox, Human and Eagle (Ezek.

1:9; Rev. 4:7)) and the four seasons in accordance to the chronology of the Ethiopian year

157
EGD, BD, VIII. Habtu, introduction to Ancient Ordinance, by Gäbrä Giyorgis, xxiv.
158
Kassa, Yared & his Hymnody, 45. Woldä Kirqos, History of Saint Yared & the Notations of his Hymnody, 47.
159
Hable Selassie, Ancient and Medieval Ethiopian History to 1270, 168. Cf. Blundell, The Royal Chronicle of
Abyssinia, 1769-1840, 533-534. William El. Conzelman, Chronique de Galâwdêwos (Claudius) Roi d’Ethiopic
(Paris: Librairie Emile Bouillon, 1895).
160
Hable Selassie, Ancient and Medieval Ethiopian History to 1270, 170.
161
Ethiopian Orthodox Patriarchate, ed. The Ethiopian Orthodox Tewahedo Church: History, Doctrine and
Order of Worship (Addis Ababa: Apple Printing Enterprise, 2009), 29. Cf. Antonius Conner and others, An
Unbroken Circle: Linking Ancient African Christianity to the African-American Experience (St. Louis, MO: The
Brotherhood of St. Moses the Black Publishing, 1998), 46.
 41

(Fall, Summer, Spring and Winter).162 The Johannine Dəggwa fully covers the fall season and

also it partially covers the winter season. The Didactic/Supplication Dəggwa embraces

smaller portion of the fall and greater portion of the summer. The Lenten Dəggwa largely

comprises the summer season and yet it scarcely covers spring season. And the Paschal

Dəggwa somehow consists of both the spring and winter seasons.163

Mogäs Səyoum and Sergew Hable Selassie differ as to the aforementioned fourfold

division of Dəggwa, as they suggest: Johannine, Didactic, Paschal and Winter.164 Other scholars

classified the Dəggwa, based on its major themes, into three sections: Johannine, Didactic and

Paschal. The reason for such classification is their consideration of the Ṣoma Dəggwa (the

Lenten Dəggwa) as an extraction from the Didactic Dəggwa.165 However, the threefold division

of the Dəggwa does not correlate to the fourfold seasons of the Ethiopian year. Some scholars

further considered the systematic classification of the Dəggwa hymnal as a later development

by Yared’s disciples and immediate successors - ሳዊራ (Sawira), መንክራ (Mənkra), እስክንድር/ራ/

(Eskəndər/a/) and በድር (Bədər) or ብስድራ (Bəsdəra).166

Some scholars liken the fourfold divisions of the Dəggwa to the Ethiopic perception of

the four major spans of time that covered the entire Old Testament period, namely: the Era

of Patriarchs— from Adam to Moses; the Era of Judges – from Moses to David; the Era of

Kings – from David until the Babylonian captivity; and the Era of Priests and Prophets –

162
St. Yared, BD, i. Cf. Gäbrä Giyorgis, Ancient Ordinance, 57-58. The arrangement of the four seasons of the
year according to the Ethiopic Calendar (E.C.) is described as follows: i) Fall (September 26 - December 25) ii)
Summer (December 26 - March 25) iii) Spring (March 26 - June 25) iv) Winter (June 26 - September 25). See
Bemulu Asfaw, Mahətotä Zämän [A Lamp for the Liturgical Year] (Addis Ababa: n.p., 2008), 1, 81, 165, 206,
214. See also Shambel, Holy Scripture and the Apocryphal Books of the Orthodox Täwaḥədo, 108-110.
163
EGD, BD, XI-XII. Cf. Hable Selassie, “Yared the Melodist,” 11. Wärqənäh, Ethiopian Traditional
Scholarship, 90-93.
164
Səyoum, A General Feature of St. Yared’s Hymnographical Works, 23-24. Hable Selassie, Ancient and
Medieval Ethiopian History to 1270, 169.
165
EOP, The Church of Ethiopia Past and Present, 46.
166
Habte Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 22. Cf. Hable Selassie, Ancient and Medieval
Ethiopian History to 1270, 169. Habte-Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 22.
 42

from the restoration of Babylonian captivity until the birth of Christ.167 The Dəggwa hymnary

is further arranged under twenty-two headings, which typologically correspond to the

twenty-two acrostic/ alphabetical strophes of the Hebrew Psalter (Ps. 119).168 Some Ethiopic

liturgists relate these to the theme of the twenty-two categories of creation (Gen. 1፡1-31) that

are described in the Ethiopic version of St. Epiphanius’ Hexaemeron.169 The aforementioned

twenty-two headings of Yared’s Dəggwa hymnary are indications of the Church’s liturgical

celebration of the renewal and re-creation of the entire cosmos. The Dəggwa considerably

helps to better understand Yared’s liturgical cosmology.170

The above explanation provides readers with the four major sections of the Dəggwa

hymnary along with their symbolic representations. In the subsequent sections, I will briefly

explain each of the four sections of the Dəggwa hymnary.

1.2.2.1.1 Yohannəs (Johannine)

The Johannine Dəggwa is the first section of the Dəggwa hymnary, which recounts the

life of St. John the Baptist, the herald of God, and his inaugural ministry that prepared

167
Ayalew Taməru, Yä-Etiopia Ǝmnät Bä-Sosətu Həgəgat [The Faith of Ethiopia According to the Three
Ordinances] (Addis Ababa: Bərhanəna Sälam Printing Press, 1960), 160-163. Cf. EGD, BD, XI-XII. Bayabel,
The Description of Saint Yared in Light of the Holy Bible, 10.
168
Gäbrä Giyorgis, Ancient Ordinance, 58-59, 216. Cf. Tikuneh, “The Works of St. Yared in the Light of the
Holy Bible,” 19-20. James W. Watts, Psalm and Story: Inset Hymns in Hebrew Narriative (Sheffield: Sheffield
Academic Press, 1992), 182-185. For a helpful discussion of the liturgical purpose of the headings of the
Psalter, see Sigmund Mowinckel, The Psalms in Israel Worship, 2 vols., trans. D. R. Ap-Thomas., with a
foreword by James L. Crenshaw (Grand Rapids: William B. Eerdmans Publishing Co., 2004), 207-217.
169
Epiphanius, Mäṣəḥäfä Aksimaros Zä-Sədəsətu Ǝlätat [The Book of Hexaemeron of the Six Days], ed., Sənay
Məsəkər (Bahir Dar: n.p., 2006), i-224. Cf. Kəflē, The Book of Grammar, 219. The twenty-two hymnal
headings of the Dəggwa (አርእስተ ዜማ ዘድጓ) are: ዋዜማ (Wazēma), በሐምስት (Bä-Häməst), እግዚአብሔር ነግሠ
(Ǝgziabhēr Nägsä), ይትባረክ (Yətbaräk), ሠለስት (Säläsət), ሰላም (Sälam), አቡን/መዝሙር (Abun/Mäzəmur), ዘአምላኪየ
(Zä-Aməlakiyä), ሚበዝኁ (Mibäzəhu), አርባዕት (Arəba’ət), ብፁዕ ዘይሌቡ (Bəṡuə Zäyəlēbu), መወድስ (Mäwädəs),
ኵልክሙ (Kuləkəmu), ዕዝል (Ǝzəl), ዘይእዜ (Zäyə’əzē), ማኅሌት (Mahəlēt), ስብሐተ ነግህ (Səbḥätä Nägəh), እስመ ለዓለም
(Ǝsmä Lä-Aläm), አርያም (Arəyam), ክብር ይእቲ (Kəbər Yə’əti), ዝማሬ (Zəmmarē), ዕጣነ ሞገር (Ǝṭanä Mogär). See
EOP, ed. The Ethiopian Orthodox Tewahedo Church: History, Doctrine and Order of Worship, 26.
170
Getatchew Haile and William F. Macomber, A Catalogue of Ethiopian Manuscripts Microfilmed for the
Ethiopian Manuscript Microfilm Library, Addis Ababa and for the Hill Monastic Manuscript Library,
Collegeville, EMML 2936, 3-5. Cf. Woolfenden, Daily Liturgical Prayer: Origins and Theology, 281. Haddis
Tikuneh compared the twenty-two headings of the Dəggwa with the corresponding traditional theme of creation.
Despite the scholarly consensus on the abovementioned list of the twenty-two headings, Tikuneh puts the “ብፁዕ
ዘይሌቡ” (Bətṡuə Zä-Yilēbu) under a different title name called Angärəgari/Məltan (አንገርጋሪ/ምልጣን). See Tikuneh,
“The Works of St. Yared in the Light of the Holy Bible,” 19-20.
 43

people for the advent of Jesus and His Messianic Kingdom. It is the largest section of the

Dəggwa and consists of 3577 hymns. Yared followed the biblical narratives of the Evangelists

who portrayed St. John the Baptist as the forerunner of the New Testament. The opening

hymnal text of the Johannine Dəggwa, “ብፁዕ አንተ ዮሐንስ። [Blessed are you John],” recounts the

feast of his martyrdom. The Johannine Dəggwa covers the period from September 1st, which

is the Ethiopian New Year (E.C.) and also the beginning of the Ethiopic liturgical year, until

November 5th (E.C.). The Johannine section consists of different liturgical seasons, namely:

John (Yohannəs), Zechariah (Zäkarias), Fruit/Harvest (Fərē), the Foundation of the Church

(Hənṣät), Cross (Mäsqäl), Wind (Näfas) and Flower (Ṣəgē).171

1.2.2.1.2 Astäməhəro (Didactic/Supplication)

The Astäməhəro [Didactic/Supplication] Dəggwa is the second section of Yared’s

Dəggwa, which essentially features the manifold images, types, symbols and prophecies that

foreshadow the saving deeds of the incarnate Christ. It contains 3474 hymns, which recount

the life, public ministry, teachings, miracles, and saving deeds of the Lord Jesus Christ. The

Ethiopic term “Astäməhəro” has double meaning, which led liturgical scholars to suggest

two possible headings to this section of Dəggwa. The Gə’əz verb “መሀረ” (mähärä) refers “to

teach, to exhort and to admonish”; whereas “መሐረ” (mäḥärä) implies “to forgive.” Therefore,

the Astäməhəro Dəggwa signifies a liturgical designation for the hymnary about “Teaching,

Admonishing, and Exhortation” and also “Supplication and Forgiveness” respectively.

The Didactic/Supplication Dəggwa comprises various subsections of the Ethiopian

liturgical seasons and themes, namely: Forgiveness (Astäməḥəro), Advent (Səbkät), which

171
St. Yared, BD, i-ii. EGD, BD, XII-XIII. Kassa, Yared and his Hymnody, 46-47. Səyoum, A General Feature
of St. Yared’s Hymnographical Works, 23. Habtä Maryam Wärqənäh suggests only three main liturgical
subseasons, namely: John (Yohannəs), Fruit (Fərē) and Cross (Mäsqäl). See Wärqənäh, Ethiopian Traditional
Scholarship, 80, 90. Cf. Wondemu, The Biography of St. Yared in the Works of Various Authors, 38-39.
 44

includes three successive weeks, namely: Preaching (Səbkät), Light (Bərhān) and Shepherd

(Nolāwi), Bridegroom (Märə’āwi), Emmanuel (Ammānu’el), Nativity (Lədät), Nazareth

(Nazrēt), Upbringing (Həṣnät), Manifestation (Gähād), Epiphany (Ṭəmkät), Nineveh (Nänäwē)

and Reception of Bridegroom (Qäbäla Märə’awi).172

1.2.2.1.3 Ṣomə (Lenten)

The Ṣomə Dəggwa is a section of the Book of Dəggwa dedicated to the Great Lent. It

consists liturgical hymns and rubrics that cover the preparatory week, the forty days of the

Lenten season and the Passion Week.173 Yared ascribed various biblical themes to each week

of the entire Great Lent, namely: Zäwärädä [Descent], Qəddəst [Holy], Məkurab [Synagogue],

Mäṣagu’ə [The Paralytic], Däbrä Zäyət [Mount Olive], Gäbər Hērə [The Faithful Servant],

Niqodimos [Nicodemus] and Hosa’əna [Palm Sunday]. Such biblical-liturgical attributions

illustrate the prominent role of Scripture in Yared’s hymnographical exposition.174 For

example, the Ṣomä Dəggwa provides helpful biblical allusions and religious implications of

the fasting of Jesus in the wilderness for forty days and forty nights.175 In brief, the Lenten

Dəggwa furnishes the faithful with the spiritual meaning of fasting and the importance of a

virtuous Christian life such as - fasting, prayer, alms giving, mercy and repentance.176

172
EGD, BD, XIII-XV. Cf. Kəflē, The Book of Grammar, 579, 584-585. Səyoum, A General Feature of St.
Yared’s Hymnographical Works, 23-26. Ethiopic liturgical tradition sums up the entire period of the Fall Season
in five subseasons - Flower (Ṣəgē), Teaching (Astäməhəro), Preaching (Səbkät), Light (Bərhān) and Shepherd
(Nolāwi). See Wärqənäh, Ethiopian Traditional Scholarship, 80, 91-92.
173
Bernard Velat, Tsome Deggua. Antiphonaire du carême. Quatre premières semaines, Patrologia Orientalis,
vol. XXXII, 1-2 (1966) and vol. XXXII, 3-4 (1969). Kidane, “Dəggwa,” 123-124. For a detailed description of
the Ṣomä Dəggwa and its liturgical performance, see Wärqənäh, Ethiopian Traditional Scholarship, 81, 85-88.
Gäbrä Giyorgis, Ancient Ordinance, 98-113.
174
Habtä Maryam Wärqənäh and others, eds., The Five Compendiums of Melodies (Addis Ababa, Berhanena
Selam H.I.M. Printing Press, 1968), i-ii. Cf. Chaillot, The Ethiopian Orthodox Tewahedo Church Tradition,
118. Səyoum, A General Feature of St. Yared’s Hymnographical Works, 17-18.
175
“ይጹም ዓይን፥ ይጹም ልሳን፥ ዕዝንኒ ይጹም፥ እምሰሚዓ ሕሱም። [Let the eyes fast; let the tongue fast, and let the ears fast
from hearing evil].” St. Yared, BD, 241.
176
St. Yared, BD, ii, 238-287. Bernard Velat, “Tsome Deggua. Antiphonaire du carême. Quatre premières
semaines,” Patrologia Orientalis, vol. XXXII, 1-2 (1966) and vol. XXXII, 3-4 (1969). For a brief explanation
of each week of the Lenten season, see Gorgorios, History of the Ethiopian Orthodox Täwaḥədo Church, 144-
147. Habtu, introduction to Ancient Ordinance, by Gäbrä Giyorgis, xxv.
 45

1.2.2.1.4. Fasika (Paschal)

The Paschal Dəggwa is the last section of the Dəggwa hymnary, which recounts the

saving deeds of Jesus Christ recapitulated in the paschal mystery. It embraces three major

holidays – Easter, Ascension and Pentecost. The Paschal Dəggwa has a brief subsection,

which describes the boundless love and enduring mercy of God towards humanity. The

Paschal Dəggwa consists of 3469 hymns. Yared’s paschal hymnody unfolds the renewal and

re-creation of the entire cosmos through the sacrificial death and triumphant resurrection of

Christ, the true Lamb of God. The hymns of Easter illustrate the glory of the resurrection of

the incarnate Lord, which cast some light on the allegorical interpretation of the imagery of

the Jewish Passover.177

Yared wondered at the beauty of creation and the varied rythms of nature in his

cosmological hymns. These hymns touch upon the multifaceted features of nature - fall,

summer, spring, winter, fruits, seeds, crops, harvest, flowers, hills and mountains, islands,

offsprings of raven, rain, thunder, lightening, sea, rivers, deep, dew, cloud, wind, fog, light,

darkness, dawn, day, night, morning, evening, etc. Yared’s liturgical hymnody likens each

day and night to a divine mirror, which reflects the beauty of creation and God’s marvelous

deeds and the divine providence towards creation, especially humanity.178 Commenting on

the cosmological riches of Yaredean hymnody, Hailu Habtu thus observes, “Yared, the

177
Rossini, Vitae Sanctorum Antiquiorum I Acta Yared et Gädlä Päntälewon, 4-5. Budge, The Book of the
Saints of the Ethiopian Church, vols. IIII/IV, 876. Wärqənäh, Ethiopian Traditional Scholarship, 72, 80-81, 85-
88, 93. Rossini, Acta Marqorewos, 23-24. St. Yared, BD, ii.
178
St. Yared, BD, ii. EGD, BD, XI-XVIII. Kəflē, The Book of Grammar, 338-339. Yohannəs, “St. Yared and
His Teaching,” 5. According to the Ethiopic liturgical calendar (E.C.), the four seasons of the year are described
as follows: Mäṣäw/Fall (September 26-December 25), Bäga/Summer (December 26-March 25), Ṣädäy/Spring
(March 26-June 25) and Kərämət/Winter (June 26-September 25). See Wärqənäh, Ethiopian Traditional
Scholarship, 90-93. Yesehaq, The Ethiopian Tewahedo Church, 24-25.
 46

polyglot of nature’s varied sounds, incorporated in his hymns, reflections and observations

of nature and its kaleidoscopic phenomena, all to the glory of the Creator.”179

1.2.2.2 The Three Modes of Yared’s Liturgical Hymnody

In addition to the aforesaid fourfold division of the Dəggwa, the Dəggwa hymnary can

also be analyzed according to modes of singing. Yaredean liturgical hymnody is sung to

three modes of melody (=Zēma Sələt), namely: Gə’əz (ግእዝ), Ǝzel (ዕዝል) and Araray (ዓራራይ).

Some scholars see these as symbolic of the Trinity, since Yared began his hymnody with a

special doxology to the Triune God. The three modes also represent the three created lights:

sun, moon and stars. Typologically, the threefold modes of the Church’s hymnody brings

divine illumination to the mind, soul and heart of the worshipping faithful.180

Modern editions of Yaredean hymnal texts give a clear indication to each of the three

modes of singing. For example, if a certain liturgical text is chanted to the Gə’əz or Araray

mode, it would be printed in black. At times, the initials “G” (ግ) or “A” (ዓ) would appear

either at the opening line of each hymnal text or at the margin of the corresponding column

in order to help users distinguish between the Gə’əz or Araray mode. If the hymn is sung to

the Ǝzəl mode, then the initial “Ǝ” (ዕ) would be printed in red.181

As I shall explain in section 1.2.2.3, Ethiopic tradition ascribes to Azaž Gēra and

Azaž Raguēl the systematic arrangement and liturgical invention of hymnal notations, also

called Səräyoč. They systematized the hymnal modes of the Dəggwa hymnary during the

179
Habtu, introduction to Ancient Ordinance, by Gäbrä Giyorgis, xxii.
180
Lepisa, “The Three Modes and the Signs of the Songs in the Ethiopian Liturgy,” 163-166. Rossini, Vitae
Sanctorum Antiquiorum I Acta Yared et Gädlä Päntälewon, 5, 18. See also Shelemay, “Zema: A Concept of
Sacred Music in Ethiopia,” 58. Wilson-Dickson, The Story of Christian Music, 165.
181
Lepisa, “The Three Modes and the Signs of the Songs in the Ethiopian Liturgy,” 169. Cf. Wilson-Dickson,
The Story of Christian Music, 165. Hable Selassie suggests “dark or blue ink” as alternative colors for the Gə’əz
and Araray modes. See Hable Selassie, Ancient and Medieval Ethiopian History to 1270, 173.
 47

reign of Emperor Gəlawdēwos (1540-1559).182 Some scholars still suggest the development of

musical notations by Yared’s immediate successors: ሐዊራ (Häwira), ሳዊራ (Sawira), እስክንድራ

(Eskəndəra) ፓእስክንድራ (Pa-Eskəndəra) and አቢድራ (Äbidəra). According to other sources, the

Book of Dəggwa was confiscated at the time of Empress Yodit, and it was restored and

compiled by Abba Giyorgis of Gasəĉĉa under the auspices of Emperor Zärə’a Ya’əqob.183

1.2.2.3 The Expansion and Revision of the Book of Dəggwa

The Book of Dəggwa in its entire present form could not be exclusively attributed to

Yared.184 Historically, it is evident that the Dəggwa hymnary underwent some textual

expansion and revision throughout subsequent centuries. Various succeeding scholars had

composed additional hymns based on what Yared had compiled. This important scholarly

achievement was accomplished through the ecclesiastical elites of Däbrä Nägodgwad and

Däbrä ’Ǝgziabher under the leadership of Abba Giyorgis of Gasəĉĉa/Säglä (1357-1413).185

The historical development of the Dəggwa enhanced its importance as a “very useful source

for church history.”186 To put it differently, the various Dəggwa manuscripts recorded the

182
Dom Anselm Hughes, Early Medieval Music up to 1300, vol. II (London: Oxford University Press, 1978),
48-49. Cf. Yesehaq, The Ethiopian Tewahedo Church, 26.
183
Wärqənäh, Ethiopian Traditional Scholarship, 75, 78-79. Cf. Kassa, Yared and his Hymnody, 39, 188.
Habte-Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 15.
184
“እስመ ለዝንቱ መጽሐፍ፥ መንፈቁ ተረክበ እመጻሕፍተ ካህናት ቀደምት፥ ወመንፈቁ ተጽሕፈ በመዋዕለ ዘርዓ ያዕቆብ ንጉሥ፥ ወልደ ሠርፀ
ድንግል ንጉሠ ፳ኤል፥ ወበመዋዕለ ንግሥት መልአክ ሞገሳ፥ በጸጋ እግዚአብሔር ዘተሰምየት ማርያም ስና፥ እንዘ አባ ጴጥሮስ ጳጳስ ዘኢትዮጵያ፥
ወእንዘ አብርሃም መምህር ዘደብረ ሊባኖስ። [As for this book, half of its portion was received from the books of former
clergy, and half of its portion was written during the era of Emperor Zärə’a Ya’əqob, the son of Särṣe Dengel,
the King of Israel, and also during the time of Empress Mälkə’a Mogesa, who was called the Beauty of Mary by
the grace of God, and while Abba Petros was the bishop of Ethiopia, and Abraham was the teacher of Däbrä
Libanos].” St. Yared, BD, 1. As far as the historical development of the Dəggwa hymnary is concerned, it is
obvious that Yared composed the largest portion of the Dəggwa and later scholars added more hymns. “የኋላም
ሰዎች፥ በየጊዜው ጨምረውበታል፤ ÑÒው መዝሙር የዳዊት ብቻ እንዳይደለ፤ ድጓም የያሬድ ብቻ አይደለም። [People of the later times
also added to it. As the 150 hymns of the Psalter do not belong to David alone, so also the entire Dəggwa does
not belong to Yared alone].” See Kəflē, The Book of Grammar, 338-339.
185
Gérard Colin, Vie de Georges de Saglā, Corpus Scriptorum Christianorum Orientalium, vol. 492, Scriptores
Aethiopici, (text) 81 (Louvain: Secretariat du Corpus Scriptorum Christianorum Orientalium 1987), 19, 30, 38-
39, 41, 50, 56-57. See also Wärqənäh, Ethiopian Traditional Scholarship, 74-75. Wäldä Kirqos, A Guide to the
Heart, 16-17. Habte-Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 15.
186
Hable Selassie, Ancient and Medieval Ethiopian History to 1270, 172.
 48

names of contemporary royal authorities and ecclesiastical figures. They also featured the

history of the religious controversies and subsequent flourishing of counterpart theological

and liturgical pieces. Despite the historical developments of the Dəggwa, Ethiopic liturgical

hymnody still maintains a somewhat archaic character. Kay Kaufman Shelemay notes that

Ethiopic hymnody “stresses continuity over time rather than innovation.”187

The reign of Emperor Zärə’a Ya’əqob, “the scholar king” (A.D 1434-1468)188, was a

critical time of diverse religious controversies, which gave rise to the flourishing of scholarly

treatises, liturgical and theological polemics. This historic period marked a historical climax

of Ethiopic literature and theology.189 Furthermore, numerous devotional hymns were also

composed to venerate the Mother of God, the angels, the Holy Cross, the saints, righteous

and martyrs.190 The prefaces of some old manuscripts of Dəggwa ascribed to the reign of

Emperor Zärə’a Ya’əqob the inclusion of some new liturgical hymns. Ethiopic liturgists

often refer to the newly introduced hymns of the Dəggwa as Äwalləd, that is to say,

“offspring.”191 Tedros Abraha refers to these additional hymns as “Apocryphal Dəggwa.”192

The preceding section mentioned the gradual textual revision of the Book of Dəggwa.

To this development, one can note that during the reign of Emperor Gəlawdēwos (1540-

187
Shelemay, “Zema: A Concept of Sacred Music in Ethiopia,” 52. Added to that, Habtu also said: “By and
large, however, Yared’s system of sacred music has continued unaltered in its essentials throughout the last
fifteen centuries and is likely to continue so.” See Habtu, introduction to Ancient Ordinance, by Gäbrä Giyorgis,
xviii. For a useful discussion of the possible factors that deter the art of creativity of the Yaredean hymnody, see
Wärqənäh, Ethiopian Traditional Scholarship, 82-84.
188
Heldman, The Marian Icons of the Painter Fre Seyon: A Study in Fifteenth Century Ethiopian Art,
Patronage, and Spirituality, 198-199.
189
For a detailed discussion on the religious controversies and subsequent theological works of this period, See
Haile, “Religious Controversies and the Growth of Ethiopic Literature in the Fourteenth and Fifteenth
Centuries,” 102-116. Cf. Tadesse Tamrat, “Some Notes on the Fifteenth Century Stephanite ‘Heresy’ in the
Ethiopian Church,” Rassegna di Studi Etiopici, vol .12 (1966), 103-115.
190
Habte-Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 9. Cf. Wondemu, The Biography of St. Yared
in the Works of Various Authors, 22-23.
191
St. Yared, BD, 1-2. See also Hable Selassie, Ancient and Medieval Ethiopian History to 1270, 170.
Wärqənäh, Ethiopian Traditional Scholarship, 74-75, 83-84. Haile, “A New Look At Some Dates of Early
Ethiopian History,” 311. Getatchew Haile, “Builders of Churches and Author of Hymns: Makers of History in
the Ethiopian Church,” Études éthiopiennes, vol. I, ed., Claude Lepage (1994), 369-370.
192
Abraha, “Quotations from Patristic Writings and References to Early Christian Literature in the Books of St.
Yared,” 340.
 49

1559), two prominent scholars of Tədbäbä Maryam Church, Azaž Gēra and Azaž Raguēl,

furnished the Dəggwa with systematic and useful hymnal notations called Səräyoč.193 The

invention of such melodic notations was to codify and simplify the systematic study of

Yared’s liturgical hymnody and still make it accessible to succeeding disciples. The other

important dimension of this was that their work also preserved original Ethiopic melody

since it was about to disappear in the aftermath of the invasion of Imām Aḥmäd ibn Ibrāhῑm

al-Ghāzi, Grañ, (A.D 1527-1543). In sum, the textual expansion and melodic revisions added

a significant value to the historic development of the Dəggwa hymnary.194 In the next section,

I will provide additional details of the evolution of the Ethiopic traditional scholarship of

ecclesiastical hymnody, especially the Dəggwa hymnary.

1.2.2.4 The Centre for Specialization in Dəggwa Hymnary

The Ethiopian Orthodox Church went through a significant shift in places of higher

learning of liturgical hymnody. Historically, the monastery of Bethlehem, which is located

in Northern Ethiopia, became the only higher institution to be certified in Dəggwa hymnary.

Emperor Särəṣä Dəngəl (A.D 1563-1597) is credited with the foundation of this school after

the disappearance of the Book of Dəggwa in the aftermath of the invasion of Imām Aḥmäd

ibn Ibrāhῑm al-Ghāzi, Grañ, (A.D 1527-1543). The Dəggwa would have been lost permanently

if the Emperor did not make the necessary effort towards its recovery. The continued search

for the Dəggwa hymnary during the time of Emperor Särəṣä Dəngəl resulted in its discovery

at the hands of Abba Ləsanä Ǝfrət, who was a well-versed scholar in ecclesiastical hymnody

193
“ወበመዋዕሊሁ ለዝንቱ ንጉሥ ገላውዴዎስ፥ ተንሥኡ አዛዥ ጌራ ወአዛዥ ራጉኤል፥ ካህናት ማእምራነ ዜማ፥ ወወጠኑ አውጽኦ ምልክት
ዘድጓ። [During the era of this Emperor Gəlawdēwos, liturgical scholars Azaž Gēra and Azaž Raguel arose, and
they began to develop hymnal notations of the Dəggwa].” Kəflē, The Book of Grammar, 339. Cf. Woldä Kirqos,
History of Saint Yared and the Notations of his Hymnody, 53.
194
Gäbrä Giyorgis, Ancient Ordinance, 227-229. See also Yohannəs, “St. Yared and his Teaching,” 6. Hable
Selassie, Ancient and Medieval Ethiopian History to 1270, 170, 173. Kassa, Yared and his Hymnody, 39-40.
 50

at the monastery of Bethlehem.195 Ethiopic tradition has recognized Bethlehem, also called

“the Fountain of Wisdom,” as the official “Dəggwa Bēt” [Faculty of Dəggwa].” Speaking of the

importance of Bethlehem, Ayele Bekerie characterized the monastery of Bethlehem as such:

“the oldest conservatory of music in Ethiopia.”196 The task of collection and classification of

the Dəggwa under various headings took place during the reign of Emperor Särəṣä Dəngəl.197

Ethiopic traditional scholarship refers to a candidate that is well-versed in religious

poetry, paleography and liturgical hymnody as a Däbtära.198 This ecclesiastical title is rooted

in the Judaic tradition where ministers of the Tent of Meeting (däbtära in Gə’əz) in the Old

Testament were called Kahənatä Däbtära. It is worth noting that some däbtäroč, also called

liturgical cantors, if not all, are ordained ministers that could take part in the celebration of

the Divine Liturgy.199 Nonetheless, some writers erroneously concluded as if every däbtära

(cantor) in the Ethiopian Orthodox Church is “a non-ordained clergyman.”200 Commenting

on Ethiopic liturgical scholarship, Andrew Wilson-Dickson observes, “Ethiopian Christians

treasure their faith and its traditional expression. By this rigorous training it is handed

down accurately from generation to generation, but at the same time there is room for

creativity and a place for new work within its confines.”201 This observation sheds some

195
Woldä Kirqos, History of Saint Yared and the Notations of his Hymnody, 51-52. Cf. Tisserant, “The Ethiopic
Church,” The Eastern Branches of the Catholic Church: Six Studies on the Oriental Rites, 39.
196
Ayele Bekerie, Ethiopic: An African Writing System - Its History and Principles (Lawrenceville, NJ: Red
Sea Press, 1997), 128.
197
Hable Selassie, Ancient and Medieval Ethiopian History to 1270, 167. Wäldä Kirqos, A Guide to the Heart,
16-17. On the other hand, Gäbrä Giyorgis attribues the discovery of the Book of Dəggwa to Emperor Yā’əqob,
the son of Emperor Särəṣä Dəngəl. Yā’əqob’s imperial name is known as Mälə’äkə Sägädə (A.D 1590). See
Gäbrä Giyorgis, Ancient Ordinance, 232-233.
198
Bekerie, Ethiopic: An African Writing System - Its History and Principles, 127. David G. Scanlon describes
däbtära as: “chorister, poet, dancer, herbologist, scribe, and teacher.” See Scanlon, preface to Traditional
Ethiopian Church Education, by Enbaqom Qaläwäləd, vi-vii.
199
Lash, “Gate of Light,” 36. Cf. Ullendorff, Ethiopia and the Bible, 93-94.
200
Shelemay, “Zema: A Concept of Sacred Music in Ethiopia,” 55-56. Cf. Habtu, introduction to Ancient
Ordinance, by Gäbrä Giyorgis, xxxi.
201
Wilson-Dickson, The Story of Christian Music, 163. For a detailed discussion on the origin and development
of Ethiopic Hymnography: See Getatchew Haile and William F. Macomber, A Catalogue of Ethiopian
Manuscripts Microfilmed for the Ethiopian Manuscript Microfilm Library, Addis Ababa and for the Hill
Monastic Manuscript Library, Collegeville, EMML 2936 (Collegeville, Minnesota: 1975).
 51

important light on the textual and melodic developments in the history of Ethiopic liturgical

hymnody, especailly during the fifteenth and sixteenth centuries and afterwards. However,

some of the ancient forms and features of the Yaredean melody still remains unchanged.

The foregoing discussion furnished readers with the historical evolution of the

traditional school of certification for the Dəggwa hymnary. It also described the contributing

factors that made the monastery of Bethlehem the centre for higher studies in the Dəggwa

hymnary. The section briefly touched upon the origin of the ancient ecclesiastical title of

liturgical cantors (Däbtära). The following section will attempt to provide the basic concept

of Yared’s ancient hymnal notations. It will help to better understand the importance of the

notations as helpful guide for a proper study and performance Yaredean hymnody.

1.2.2.5 The Ancient Hymnal Notations of Yared’s Dəggwa

Ethiopic tradition ascribes to Yared the introduction of eight ancient notational signs

into his liturgical hymnody. Indeed, these signs feature the melody of Yared’s hymnody and

his expertise in religious art. The notational signs (Neumatic Signs) of the Dəggwa hymnary

codified and simplified the melodies and served as helpful guides for ecclesiastical cantors

to chant the hymns accordingly.202 Later Ethiopic liturgists developed some soteriological

meaning to each of these musical signs, focusing on the saving deeds of the incarnate Lord

and Saviour Jesus Christ.203

Kay Kaufman Shelemay characterizes Yared’s symbolic notations as, “diagrammatic

signs.”204 Ethiopic tradition acknowledges the later addition of two other notations called -

202
Səyoum, A General Feature of St. Yared’s Hymnographical Works, 21. Cf. Wärqənäh, Ethiopian Traditional
Scholarship, 75.
203
Kassa, Yared and his Hymnody, 186-189. Cf. Səyoum, A General Feature of St. Yared’s Hymnographical
Works, 21-22.
204
Shelemay, “Zema: A Concept of Sacred Music in Ethiopia,” 54, 59-61. See also Habte-Sellassie, St. Yared
and Ethiopian Ecclesiastical Music,12-13. Hable Selassie envisioned certain resemblance in the Ethiopic and
 52

Dərsə (ድርስ) and Änbər (አንብር). Some scholars allegorize these ten musical signs as symbols of

the Decalogue (Ten Commandments), the ten steps of spiritual ascent, and the ten strings of

the harp of David. They also symbolize the ten human fingers, which praise and glorify God

with the ten strings of the harp.205 The singing community should consider their physical

and spiritual faculties as strings of muscial instruments, which are always to be attuned to

the will of God. The subsequent section is a brief illustration of Yared’s ancient hymnal

signs along with their symbolic meaning. The below diagram will serve readers as a guide

to those signs that are scattered throughout the vast liturgical texts of the Dəggwa hymnary.

1.2.2.5.1 A Graphic Illustration of the Ancient Hymnal

Notations (Neumatic Signs) of Yared’s Dəggwa206

No. Name Signs/Symbols Christological/Spiritual Meaning

1. ድፋት - Dəfat ̪ ͡ ̯ The humble descent of the Son of God.
2. ሒደት - Hidät ─ ؎ The public ministry of Jesus.
3. ቅናት - Qənat ‫̡ د‬ The conspiracy of the Pharisees upon Jesus.
4. ይዘት - Yəzät . The betrayal of Jesus with false witnesses.
5. ቁርጥ - Qurəṭ ˫ The ordained divine plan to save humanity.
6. ጭረት- Ċərät ̡ ‫’ د‬ The bruise from the whipping of Jesus.
7. ርክርክ - Rəkrək : ⁞ The pouring of the precious blood of Jesus.
8. ደረት - Därät ˘ ̺ ͜ ͝ The glorious ascension of Jesus into heaven.

In section 1.2.2.3, reference was made to the introduction of a large number of letter

notations (Səräyoč) during the sixteenth century, which are abbreviated forms of selected

lyrics of the Dəggwa hymnary. The systematic development of hymnal notations enriched

the Graeco-Syrian musical notations, and especially the designation of some signs such as, ድፋት -περισπωμένη,
ይዘት -τεγεία, ጭረት -αροστροφή, and ቅናት -ύφέν. He further suggests the possibility of some Hellenstic Syriac
influence. Hable Selassie, Ancient and Medieval Ethiopian History to 1270, 172-173. However, a close
observation to the melodies of both ancient traditions still proves otherwise.
205
Bekerie, “St. Yared – The Great Ethiopian Composer,” 8. Cf. EGD, BD, VIII-IX. McKinnon, ed., Music in
Early Christian Literature, 38-39, 165.
206
Merahi, The Most Versatile Ethiopian Scholar, 20. See also Ashenafi Kebede, Roots of Black Music: The
Vocal, Instrumental, and Dance Heritage of Africa and Black America (Trenton, New Jersey: Africa World
Press, Inc., 1995), 27-28. Habte Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 12-13. Wilson-
Dickson, The Story of Christian Music, 165.
 53

the aforementioned ancient signs of Yared’s Dəggwa (Məlləkətoč). The newly introduced

notations usually comprise the first letter(s) and/or last letter(s) of any given lyrics in order

to form corresponding abbreviated musical notations. These hymnal notations appear above

each liturgical text. In the Ethiopic tradition, liturgical text and the corresponding melody

are two inseparable aspects of ecclesiastical hymnody. The systematization of the Dəggwa

hymnary makes the study of ancient Ethiopic liturgical hymnody more convenient.207 Kay

Kaufman Shemelay notes, “Melodies are never sung without text … The close association of

melody and text has given rise to a text-based system of musical notation in the Ethiopian

Christian tradition.”208

The above discussion endeavoured to assist readers with the origin and historical

development of the ancient hymnal signs and later lyrical notations that are characteristic of

Yaredean hymnography. The discussion served twofold purpose: to explain the symbolic

meaning of Yared’s ancient hymnal signs and also to underscore the importance of the 16th

century hymnal notations to facilitate the transmission and continuity of Ethiopic traditional

scholarship. In the next section, I will provide a brief description of the Book of Zəmmarē,

which is also known as Yared’s Eucharistic hymns. The section will also deal with the main

sections and liturgical purpose of the Zəmmarē hymnary.

1.2.3 Zəmmarē (ዝማሬ) [Cantillation/Canticle]

In brief, Zəmmarē refers to the rite of liturgical singing, chanting and intonation.

Etymologically, it is derived from the Gə’əz root “zämmärä,” which literally means “to sing,

207
Wärqənäh, Ethiopian Traditional Scholarship, 75. Cf. Merahi, The Most Versatile Ethiopian Scholar, 18-19.
208
Shelemay, “Zema: A Concept of Sacred Music in Ethiopia,” 59. For a helpful musical explanation of
Yared’s ancient hymnal signs, see Kebede, Roots of Black Music: The Vocal, Instrumental, and Dance Heritage
of Africa and Black America, 28-34.
 54

chant, and intone.” Zəmmarē could also refer to praise, glory, blessing, and thanksgiving.209

The Book of Zəmmarē comprises doxological Eucharistic hymns that are chanted during the

Divine Liturgy as post-communion prayers. The ancient Ethiopic tradition of this liturgical

rite is encoded in the Matthean account of the Lord’s Supper: “When they had sung the

hymn, they went out to the Mount of Olives” (Mt. 26:30). Some of the lyrics of Zəmmarē also

commemorate – the Holy Trinity, the incarnate Lord Jesus Christ, the Blessed Virgin Mary,

archangels, angels, saints and martyrs of the Church.210 Yared is believed to have composed

the Book of Zəmmarē at St. Mary’s Monastery of Zur Abba, which still remains the centre of

specialization for the hymnary of Zəmmarē.211

Structurally, the Book of Zəmmarē is divided into five subsections: Bread (ኅብስት =

Həbəsət) refers to the Eucharistic Body; Chalice (ጽዋዕ = Ṣəwa’ə) refers about the Eucharistic

Blood; Spirit (መንፈስ = Mänəfäs) speaks about the invocation and bestowal of the Holy Spirit;

Anaphora (አኰቴት = Äkotēt) offers thanksgiving for what God has done; and Mystery (ምሥጢር

= Məsṭir) emphasizes the reality of the Holy Eucharist. Ethiopic tradition likens the five

parts of Zəmmarē to the five wounds of the Saviour and the five pillars of mystery.212 Gäbrä

Giyorgis, Haddis and Kassa differ from the aforementioned fivefold division of the Book of

Zəmmarē. They consider: Canticle (ዝማሬ = Zəmmarē), Anaphora (አኰቴት = Äkotēt) and

209
Wolf Leslau, Concise Amharic Dictionary (Los Angeles: University of California Press, 2004), 25, 179. Cf.
Kəflē, The Book of Grammar, 423-424.
210
St. Yared, Mäṣḥafä Zəmmarē Wä-Mäwasə’ət [The Book of Zəmmarē and Mäwasə’ət], ed., Ethiopian
Orthodox Patriarchate (Addis Ababa: Bərhanəna Sälam Printing Press, 1994), i. See also Wärqənäh, Ethiopian
Traditional Scholarship, 102-103. Kassa, Yared and his Hymnody, 53-55. Bayabel, The Description of Saint
Yared in Light of the Holy Bible, 13.
211
St. Yared, BZM, i. Cf. Wärqənäh and others, eds., The Five Compendiums of Melodies, iii. It is believed that
Yared taught the Zəmmarē and Mäwasə’ət hymnary at the ancient Monastery of St. Mary at Zur Abba for three
years. “ወመሀረ ባቲ፥ ሠለስተ ዓመተ፥ በዝማሬ ቃሎሙ ለመላእክት። [And he taught there for three years with the chanting
words of the angels].” See EOP, ed., A Treatise on Oura’ēl, 223-225.
212
St. Yared, BZM, i-ii, iv. Cf. Wärqənäh, Ethiopian Traditional Scholarship, 102-104. Səyoum, A General
Feature of St. Yared’s Hymnographical Works, 28-29. Erməyas, The Treasure of History, vol. 2, 76-77.
According to the EOTC’s teaching, the five pillars of mystery are: the mystery of the Holy Trinity, the mystery
of the Incarnation, the mystery of Baptism, the mystery of Eucharist and the mystery of Resurrection. See
Ethiopian Orthodox Patriarchate, The Ethiopian Orthodox Täwaḥədo Church Faith, Order of Worship and
Ecumenical Relations, 24-35.
 55

Mystery (ምሥጢር = Məsṭir) as the three main subsections of the Book of Zəmmarē. Gäbrä

Giyorgis, Haddis and Kassa further suggest Bread (ኅብስት = Həbəsət), Chalice (ጽዋዕ = Ṣəwa’ə)

and Spirit (መንፈስ = Mänəfäs) to be the three headings of the sections of Zəmmarē.213 One

should bear in mind that the hymns of Äkotēt (Anaphora/Thanksgiving) mention bread,

chalice and spirit altogether. However, this peculiar feature of the Äkotēt section would not

necessarily lead to seeing a threefold division of Zəmmarē.

1.2.3.1 Həbəsət (ኅብስት) [Bread]

Həbəsət (Bread) is the first section of Zəmmarē, which consists of 351 hymns that

focus on the Eucharistic Bread. It begins with the refrain: “እስመ ለዓለም ምሕረቱ። [For His

steadfast love endures forever],” which echoes Psalms 100 and 137. The liturgical exposition

of the Eucharistic mystery recounts the year of grace enacted with the saving deeds of the

incarnate Word of God. This section gives some biblical allusions and prefigurations that

demonstrate the manifold types and imagery of the Eucharist. It often refers to the divine

nourishment of the Israelites with the manna bread that came down from heaven. Yared

envisioned this as a typological prefiguration of the heavenly Bread of Life that nourishes

believers.214 A close observation of Yared’s liturgical and theological explanation of the

Eucharistic banquet sheds some important light on his possible dependence on both the

ancient Eucharistic exposition of St. Cyril of Jerusalem (4th century) and early Syriac

tradition.215

213
Gäbrä Giyorgis, Ancient Ordinance, 52-54. Tikuneh, “The Works of St. Yared in the Light of the Holy
Bible,” 15-16. Kassa, Yared and his Hymnody, 55-58.
214
St. Yared, BZM, i, iv. Cf. Wärqənäh, Ethiopian Traditional Scholarship, 103. Daniēlou, From Shadows to
Reality: Studies in the Biblical Typology of the Fathers, 157-161, 225.
215
For a similar account of the liturgical description of the Eucharistic mystery in the early patristic tradition,
see St. Cyril of Jerusalem, Lectures on the Christian Sacraments: The Procatechesis and the Five Mystagogical
Catecheses, ed. F. L. Cross (Crestwood, New York: St. Vladimir’s Seminary Press, 1995), 68-71. For a fuller
account of the Ethiopic Mystagogia, “Doctrina Arcanorum,” which is closer to the Syriac version, See Frank H.
Hallok, “The Ethiopic Version of the Mystagogia,” in Le Muséon: Revue d’Études Orientales (1940), 67-76.
 56

1.2.3.2 Ṣəwa’ə (ጽዋዕ) [Chalice/Cup]

The main focus of this section is the Eucharistic Chalice. The hymns begin with the

refrain, “እስመ አልቦ ነገር፥ ዘይሰዓኖ ለእግዚአብሔር። [For nothing is impossible with God]” (Lk. 1:37;

Gen. 18:14). The hymnal texts of this section of Zəmmarē are blended with various biblical

allusions that are expressive of the efficacy of the precious blood of Christ. This section

comprises of 273 hymns. They often refer to the Johannine account of the piercing of Jesus’

side with the lance and the shedding of His precious blood (Jn. 19:34ff). Yared repeatedly

mentioned the pouring of blood and water from Jesus’ side, which became the fountainhead

of the Church’s Eucharistic cup.216 A close reading of Yared’s Eucharistic hymns shows his

similar approach to St. Ephrem’s (A.D 306-373) soteriological perception of the piercing of

Jesus’ side, which gushed water and blood (Jn. 19:34).217

1.2.3.3 Mänəfäs (መንፈስ) [Spirit]

As the title’s name indicates, this section of Zəmmarē is rich in pneumatology. It has

45 hymns and which open with the refrain “ሃሌ ሉያ” [Halelujah],” and give special emphasis

on the prominent role of the Holy Spirit in the divine economy of salvation. Yared often

spoke of the invocation of the Holy Spirit upon the Eucharistic gifts and the worshipping

community for the purpose of consecration and sanctification. He mentioned the reception

of the grace of the Spirit by the faithful that are partaking of the Eucharistic gifts. Some

hymns at times refer to the rite of invocation of the Holy Spirit at the consecration of a new

church edifice and the Church’s sacramental administration.218

216
St. Yared, BZM, i, iv. Cf. Kassa, Yared and his Hymnody, 56-57. For Ephrem’s soteriological reading of
John 19:34, see Sebastian P. Brock, The Luminous Eye: The Spiritual World Vision of St. Ephrem the Syrian
(Kalamazoo, Michigan: Cistercian Publications, 1992), 81.
217
For Ephrem’s soteriological reading of the abovementioned Johannine text, see Brock, The Luminous Eye,
80-83. See also Ephrem the Syrian, Hymns on Paradise, trans. Sebastian Brock (Crestwood, New York: St.
Vladimir’s Seminary Press, 1990), 85.
218
St. Yared, BZM, i, iv. Cf. Wärqənäh, Ethiopian Traditional Scholarship, 103-104. Gäbrä Giyorgis, Ancient
Ordinance, 53.
 57

1.2.3.4 Äkotēt (አኰቴት) [Anaphora/Thanksgiving]

Etymologically, the liturgical term äkotēt, is derived from the Gə’əz verb “a’əkotä”

(“አእኰተ”), which means “to thank, to praise, to adore and to glorify.” Nonetheless, looking at

it within broader liturgical context, it would signify a liturgical service, ministry, offering

and oblation. In this section of Zəmmarē, “äkotēt” refers to the “anaphora,” that is to say, the

“thanksgiving.”219 It is worth noting the connection between this section of Zəmmarē, which

consists of 1060 hymns, and the Ethiopic Eucharistic Liturgy, which recounts the theme of

the anaphora, that is to say, äkotēt in Gə’əz. At times, the Äkotēt section embraces the

aforementioned three sections of Zəmmarē, namely: Bread (Həbəsət), Chalice (Ṣəwa’ə) and

Spirit (Mänfäs).220

1.2.3.5 Məsṭir (ምሥጢር) [Mystery]

The section of Mystery briefly deals with the sacrament of the Holy Communion as a

divine mystery. It consists of hymnal prayers that are didactic in nature. Yared envisioned

the sacramental presence of Christ in the Church’s Eucharistic celebration. This section of

Zəmmarē, which contains 257 hymns, brings into play the themes of the “hidden” vis-à-vis

the “revealed” mysteries of God, which are to be accepted in faith and yet remain a mystery

that surpasses and transcends the human perception.221

The preceding section dealt with the description of the Book of Zəmmarē along with

the titles and contents of its five subsections, namely: Bread (ኅብስት = Həbəsət), Chalice (ጽዋዕ

= Ṣəwa’ə), Spirit (መንፈስ = Mänəfäs), Anaphora (አኰቴት = Äkotēt) and Mystery (ምሥጢር =

Məsṭir). Ethiopic tradition coined some useful spiritual meaning to these five sections of the

Zəmmarē. The Book of Zəmmarē provides numerous types, imagery, figures and prophecies

219
Kəflē, The Book of Grammar, 220.
220
St. Yared, BZM, 146-154. See also Wärqənäh, Ethiopian Traditional Scholarship, 104. Kassa, Yared and his
Hymnody, 57-58.
221
St. Yared, BZM, i, 155-175. Cf. Kəflē, The Book of Grammar, 860. Cf. Kassa, Yared and his Hymnody, 58.
Wärqənäh, Ethiopian Traditional Scholarship, 104.
 58

of the Old Testament that foreshadow the mystery of the Eucharist. A thorough observation

of the Zəmmarē hymnary enables readers to better explore Yared’s Eucharistic theology and

spirituality. Worth to noting is that Yared’s Eucharistic hymns are rich in pneumatology.

They give emphasis to the leading role of the Holy Spirit both in the divine economy of

salvation and in the sacramental life of the Church.

In what follows, I will briefly explain about the Book of Mäwasə’ət and its purpose

within the liturgical context of the Ethiopian Orthodox Täwaḥədo Church. The Book of

Zəmmarē is related to the Book of Mäwasə’ət at least in two ways. First of all, it is believed

that Yared authored them simultaneously, and hence they are always taught together.

Secondly, both are used jointly at the monthly feast and annual celebrations of the Church.

1.2.4 Mäwasə’ət (መዋሥዕት) [Responsorial]

The word “Mäwasə’ət” is derived from the Gə’əz verb “Awəsə’a,” which means “to

respond, to answer, to reply back, to alternate and to converse.” The Ethiopic liturgical

performance of Mäwasə’ət alternates the antiphons between the right and left sides of the

chorus.222 It is usually chanted during the special feast days of the Lord, the Blessed Virgin

Mary, the angels, righteous and martyrs. The Mäwasə’ət is also known as a ladder of ascent

for the departed soul (= ሰዋስወ ነፍስ). This is because the Book of Mäwasə’ət consists of farewell

prayers and hymns that are assigned for the funeral service, which is conducted for the

departed souls that are en route to the heavenly Kingdom of God. Most importantly, the

responsorial prayers and hymns focus on the eternal hope of resurrection, which is attained

through Christ’s victory over death. These prayers and hymns of the Mäwasə’ət hymnary

reveal the Church’s liturgical perception of death as a passage into the heavenly realm.223

222
Kəflē, The Book of Grammar, 394. Cf. Tadesse Alemayehu, Qədus Yarēd: Maḥətotä Bētä Kristian [Saint
Yared: Lamp of the Church] (Addis Ababa: Far East Trading PLC, 2013), 85-86.
223
St. Yared, BZM, i-ii, iv. Cf. Wärqənäh and others, eds., The Five Compendiums of Melodies, iii-iv. Səyoum, A
 59

The prayers and hymns of the Mäwasə’ət exhibit some resemblance to the biblical

songs of lamentation, which the Psalmist David recited over Saul and his son Jonathan (2

Sam. 1:17-27). It is customary that those prayers and hymns of Mäwasə’ət begin with certain

phrases of the Psalter. At times, some of the prayers and hymns begin and end with selected

refrains from the Psalter. Liturgical scholars refer to those hymnal texts as “treasure of the

Psalter.” These hymns beseech the risen Lord Christ, Who vanquished death through His

sacrificial death and triumphant resurrection to safeguard the departed souls from eternal

damnation. Unlike the Books of Dəggwa and Zəmmarē, the Book of Mäwasə’ət does not have

subsections. It consists of 974 hymns.224 The Book of Mäwasə’ət serves twofold purpose,

namely: sanctoral hymnody and funeral prayers and hymns. It speaks of the eternal glory of

God, the divine economy of salvation and the perpetual destiny of humanity. A close look at

this liturgical corpus helps to better understand the biblical background and theological

importance of the major feasts of the Ethiopian Church. It also makes believers aware of

Yared’s notion of death and the hope of resurrection. The next section briefly deals with the

meaning, liturgical purpose and some of the peculiar features of the Book of Mə’əraf.

1.2.5 Mə’əraf (ምዕራፍ) [Intermission/Chapter]

The Book of Mə’əraf is one of the ancient Ethiopic liturgical service books, which

covers the Church’s entire liturgical calendar. Etymologically, the word Mə’əraf renders a

wide range of meaning such as – to repose, to pass away, to pause, recess, interval, resting

place, dwelling place, abode, seat, distance measuring scale, partition of books (chapter) and

General Feature of St. Yared’s Hymnographical Works, 29-30. For a detailed description on the composition of
the Mäwasə’ət and its liturgical performance, see Gäbrä Giyorgis, Ancient Ordinance, 44-49.
224
EOP, ed., A Treatise on Oura’ēl, 223-225. Cf. Erməyas, The Treasure of History, vol. 2, 76-77. Kassa, Yared
and his Hymnody, 59-60.
 60

searching tool for key words.225 Ethiopic tradition ascribes the composition of the Book of

Mə’əraf to the final days of Yared at Mount Səmēn in Ṣälämət. The Book of Mə’əraf is divided

into two major sections, namely: the Ordinary Office and the Lenten Office. The Ordinary

Mə’əraf is used during the weekly services and feast days of the Ethiopian liturgical year.

Whereas, the Lenten Mə’əraf is assigned for the Great Lent and other special occasions of

supplication. The Book of Psalter and the Dəggwa hymnary are the two main sources for the

hymnal of Mə’əraf.226

The liturgical performance of Mə’əraf begins with the chanting of the “Trisagion

Prayer,” which draws upon the Sanctus of the heavenly liturgy (Isa. 6:2-3; Rev. 4:8).227 The

Ethiopic liturgical office, also called Səbhätä Nägəh (matin service), is prescribed in the Book

of Mə’əraf based on three liturgical seasons, namely: Ordinary, Sunday and Sanctoral.228 It is

worth noting that the Book of Mə’əraf contains Yared’s most celebrated Marian hymnody

known as “Änəqäṣä Bərhän” [አንቀጸ ብርሃን], that is to say, the “Portal of Light.”229 Christopher

Lash characterizes this important Marian hymnody as such: “one of the best loved Marian

prayers of a nation … a rich anthology of Marian typology, which, as generally in Eastern

devotion, is always thoroughly christocentric … The participation of the Trinity in the

working of the Economy is also strongly emphasized.”230

225
Kəflē, The Book of Grammar, 711. Cf. Səyoum, A General Feature of St. Yared’s Hymnographical Works,
6-7. Wärqənäh, Ethiopian Traditional Scholarship, 71-73.
226
St. Yared, The Book of Mə’əraf, ed. Ethiopian Orthodox Patriarchate (Addis Ababa: Commercial Printing
Enterprise, 1995), i. Cf. Wärqənäh and others, eds., The Five Compendiums of Melodies, ii. Kassa, Yared and
his Hymnody, 61-62.
227
Gäbrä Giyorgis, Ancient Ordinance, 43-44. Bayabel, The Description of Saint Yared in Light of the Holy
Bible, 19. Alemayehu, Saint Yared: Lamp of the Church, 88-89.
228
Wärqənäh, Ethiopian Traditional Scholarship, 70-71. Cf. Woolfenden, Daily Liturgical Prayer: Origins and
Theology, 195, 200, 284, 286.
229
St. Yared, The Book of Mə’əraf, i. Cf. Alemayehu, Saint Yared: Lamp of the Church, 90. Kassa, Yared and
his Hymnody, 62-63.
230
Lash, “Gate of Light,” 36-37. For a thorough treatment of the biblical-theological riches of the Yaredean
“Gate of Light,” see Christopher Lash, “Gate of Light,” Eastern Churches Review 5, no. 2 (1973) : 143-156.
 61

The Book of Mə’əraf serves as a primary source for the Ethiopic liturgical service,

both the ordinary and the sanctoral. Furthermore, it is considered as a guide book for the

Divine Office marked with useful liturgical rubrics. The Book of Mə’əraf, also called the

manual for the initiation of candidates into the Ethiopian traditional scholarship, is the basic

hymnal for Yared’s liturgical hymnody which candidates are required to learn orally and

memorize by heart. Historically, the traditional school of the Ethiopian Church has been

instrumental for the dissemination of ancient ecclesiastical scholarship, which “insures oral

transmission.”231

In summary, the Ethiopian Orthodox Täwaḥədo Church preserves the four hymnal

books of Yared, as the ancient compendiums of liturgical tradition. The foregoing discussion

helped readers to better understand the various aspects like naming, contents, subcontents,

and liturgical purposes of each of Yared’s hymnal works. Despite, some of the textual

variations and historical discrepancies, one can still benefit from the broad spectrum of

Yared’s biblical, patristic, theological, liturgical and spiritual insights. The subsequent

section will briefly illustrate the liturgical performance of Yaredean hymnody and the

liturgical use of hymnal instruments within the context of the Ethiopic liturgical tradition.

1.3 Musical Instruments of the Ethiopic Liturgical Hymnody

The musical instruments that enriched the Jewish liturgical tradition found their way

into Ethiopic liturgical hymnody. The Ethiopic Church building draws upon the style of the

Jewish Temple and consists of three internal sections, namely: the Sanctuary (Mäqdäs), the

Nave (Qəddəst) and the Narthex/Vestibule (Qənē Mahəlēt).232 The Sanctuary, also called

231
Shelemay, “Zema: A Concept of Sacred Music in Ethiopia,” 56.
232
Powne, Ethiopian Music: A Survey of Ecclesiastical and Secular Ethiopian Music and Instruments, 84-87,
101-102. The prominent role of liturgical hymnody in the Ethiopian worship service is vividly exhibited in the
aforementioned section of the Ethiopic Church building called the Qənē Mahlēt, which is reserved for the
 62

qəddusä qəddusan (Holy of Holies), is the innermost chamber where the replica of the Ark of

the Covenant [Tabot] is preserved on the altar. The Qəddəst is the middle section where the

Holy Communion [Qəddus Qurban] is distributed to the faithful during the Divine Liturgy.

Whereas, the Qənē Mahəlēt (canticarum) is the place reserved for ecclesiastical cantors to

perform liturgical hymnody and religious poetry.233 Important to note is the resemblance of

the Ethiopic Qənē Mahəlēt to that of “the haser of the Tabernacle or the ulam of Solomon’s

Temple.”234 Commenting on the multifaceted Judaic influence on the various aspects of the

Ethiopic Church, Edward Ullendorff refers to Ethiopia as: “the traditional Second Zion.”235

The Book of Chronicles 6:31-38, sheds some light as to how King David organized

his chorus for the liturgical service of the house of God. Following this biblical pattern,

Yaredean tradition introduced into the ancient Ethiopic liturgical milieu some ecclesiastical

cantors known as Qənē Däbtära of Qənē Mahəlēt. The Gə’əz nomenclature of “Qənē Mahəlēt”

is a combination of two root verbs – “Qənē” and “Mahəlēt.” Etymologically, the word ‘Qənē’

is derived from the Gə’əz verb ‘täqänäyä,’ that is to say, ‘to subdue or to surrender.’ Whereas,

the word ‘Mahəlēt,’ draws upon the Gə’əz verb ‘häläyä,’ which means ‘to sing, to chant, and

to hymn.’ Liturgically, the Qənē Mahəlēt refers to the Church’s divine office, which enables

the ecclesial body to surrender to the Almighty God. The Qənē Däbtära implies both the

liturgical rites that take place within the Narthex and also the cantors that are assigned for

the hymnal service. As was explained, the liturgical performance at the Qənē Mahəlēt, with

liturgical performance of Yaredean hymnody. See Christine Chaillot, The Ethiopian Orthodox Tewahedo Church
Tradition, 102-103. Cf. José L. Bandrés Urdániz, A Glance Behind the Curtain: Reflections on the Ethiopian
Celebration of the Eucharist (Adigrat: Master Printing Press, 2008), 35-46. Shelemay and Jeffery, Ethiopian
Christian Liturgical Chant, vol. 2, 4. Hable Selassie and Mikael, “Worship in the Ethiopian Orthodox Church,”
65. Habte-Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 27.
233
Habtu, introduction to Ancient Ordinance, by Gäbrä Giyorgis, xx. Cf. Christine Chaillot, “The Ancient
Oriental Churches,” in The Oxford History of Christian Worship, eds., Geoffrey Wainright and Karen B.
Westerfield Tucker (Oxford: Oxford University Press, 2006), 142-143. Shelemay, “Zema: A Concept of Sacred
Music in Ethiopia,” 61-62.
234
Edward Ullendorff, The Two Zions: Reminiscences of Jerusalem and Ethiopia (Oxford: Oxford University
Press, 1988), 141.
235
Ullendorff, The Two Zions, 142. Cf. Ullendorff, Ethiopia and the Bible, 93-95.
 63

the accompanying musical instruments, constitutes the essence of Ethiopian hymnody.236

I have mentioned that the Ethiopic liturgical service of the pre-Yaredean era was

merely an intonational recitation of various prayers, reading of Scriptural texts and listening

to their interpretations. Some scholars presume that the pre-Christian religious tradition of

Ethiopia exhibited the adaptation of some important Judaic elements. Since the introduction

of Christianity into Ethiopia, the Church adopted various elements of Jewish worship and

utilized them in its worship service. Of these important Jewish elements are: the antiphonal

pattern of the chorus, the recitation of texts with high-tone, the accompaniment of musical

instruments and rhythmic movements of the body.237 The pre-Christian history of Ethiopic

music is therefore described as, “simple intonations of the Psalms and liturgical prayers.”238

The liturgical performance of Yaredean hymnody, also called Mahlēt, is assisted with

hymnal instruments. Ethiopian liturgical cantors sway gracefully to the beating of drums

(käbäro), rattling of sistrum (ṣänaṣəl) and rhythmic swinging of the prayer-staff (mäqwamiya),

which facilitate the submission of the worshipping community to God. Yared used few of

the instruments and others were added at a later date.239 The mäqwamiya, also called the Tau-

236
Simović, Daughter of Zion: Orthodox Art from Christian Ethiopia, 11, 17-24. See also Kassa, Yared and his
Hymnody, 244-248, 258-264. Habte-Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 27-28. “ቅኔ ደብተራ፥
ተተክለ ለጻድቃን፤ በደብረ ጽዮን፥ በሀገር ቅድስት። [The tent of worship is erected for the righteous on Mount Zion of the
Holy Land].” Yared envisioned the heavenly Zion through the Church, which is also known as the earthly Zion.
This liturgical allusion is typologically exemplified in the City of David where the Holy Tabernacle was pitched
to the service of God. Yared described the Church’s liturgy as the expression of the heavenly liturgy. The Book
of Hebrews alludes thus: “But you have come to Mount Zion and to the city of the living God, the heavenly
Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled
in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the
mediator of the new covenant” (Heb. 12:22-24). See Gäbrä Giyorgis, Ancient Ordinance, 179-181, 204-205.
For a helpful explanation of the aforementioned Gə’əz liturgical terminologies, Däbtära, Mahəlēt and Qənē, see
Kəflē, The Book of Grammar, 337-338, 444-445, 798-799.
237
Rossini, Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 9. Merahi, The Most Versatile Ethiopian
Scholar, 26. Cf. Jacques-Noël Pérès, «La Chenille et les oiseaux. Yared le Mélode dans la tradition de l’église
d’Éthiopie,» L’Hymnographie, Conférences Saint-Serge XLVIe Semaine d’Etudes Liturgiques. Paris, 29 Juin -2
Juillet 1999, éditées par A.M. Traiacca et A. Pistoria. (Roma : Edizioni Liturgiche, 2000), 49. EOP, ed., The
Book of Synaxarium, 266.
238
Habte-Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 3.
239
Səyoum, A General Feature of St. Yared’s Hymnographical Works, 30-31. Cf. Habte-Sellassie, St. Yared
and Ethiopian Ecclesiastical Music, 30-31. For a detailed description and helpful illustration of each liturgical
 64

cross/St. Anthony’s cross serves dual purpose: to support the faithful during the extended

service hours; and it also symbolizes the crucifixion of the Lord, especailly with its top part

likens to the true sacrificial Lamb of God (Isa. 53:7; Jn. 1:29; 1 Cor. 5:7; Rev. 5:9-10; 7:9-17).

The rhythmic swinging of the mäqwamiya in every direction signifies the offering of worship

to God from all corners of the earth. Furthermore, it also serves as a musical scale to gauge

and guide the chorus per the liturgical melody and rhythmic movement of the body.240

The ṣänaṣəl, also called sistrum, is the ancient Judaeo-Christian liturgical instrument

with six rattling rings suspended on two strings and numerous holes around the pillars. The

rattling rings and numerous holes symbolize the sound of the flapping of the six-winged

Seraphim and the myriad-eyed Cherubim respectively (Isa. 6:2; Rev. 4:4-11).241 Commenting

on the antiquity of the Ethiopic ṣänaṣəl (sistrum), Gregory W. Woolfenden notes, “Although

Ethiopian liturgical practices may have originated in Egypt, they developed an indigenous

style.”242 Some scholars assume that the Ethiopic sistrum (ṣänaṣəl) is of an Egyptian origin.243

The Ethiopic käbäro, also called the drum, is a kettledrum usually covered with red

linen clothing with a strap that goes around the neck of the drummer. The reddish linen

cloth is a liturgical representation of the red cloak that Jesus put on during His trial before

Pontius Pilate. And the strap symbolizes the whip with which He was beaten. The drum is

instrument, see Habtu, introduction to Ancient Ordinance, xx, xxviii-xxxi. Kassa, Yared and his Hymnody, 12-
17. Gelineau, Voices and Instruments in Christian Worship, 152. Täkəlē, Mäzəmurä Māhəlēt Wä-Qəddāsē [The
Chant of Cantillation and Divine Liturgy], 3-6.
240
Habtu, introduction to Ancient Ordinance, xxviii-xxix. Cf. Səyoum, A General Feature of St. Yared’s
Hymnographical Works, 30-31.
241
Habtu, introduction to Ancient Ordinance, xxix-xxx. Cf. Kassa, Yared and his Hymnody, 15.
242
Woolfenden, Daily Liturgical Prayer: Origins and Theology, 44. See also Habtu, introduction to Ancient
Ordinance, by Gäbrä Giyorgis, xxix-xxx. Merahi, The Most Versatile Ethiopian Scholar, 26. Habte-Sellassie, St.
Yared and Ethiopian Ecclesiastical Music, 12-16. Chaillot, The Ethiopian Orthodox Tewahedo Church
Tradition, 112-114.
243
Powne, Ethiopian Music: A Survey of Ecclesiastical and Secular Ethiopian Music and Instruments, 23-24,
86. Cf. Quasten, Music & Worship in Pagan & Christian Antiquity, 99. Habtu, introduction to Ancient
Ordinance, by Gäbrä Giyorgis, xxix.
 65

played to the right melody and rhythmic movement which is gentle, modest and subtle.244

Highlighting the importance of liturgical instruments, Eskew and McElrath observe,

“Instrumentalists are the real leaders of the congregation in accompanied hymn singing.”245

In addition to its lyric theology, Ethiopic liturgical hymnody also includes the art of hand-

clapping and cadenced movements in accordance to the suitable tune of the melody. As Kay

Kaufman Shemelay notes, “All movement and instrumental rhythms correspond to aspects

of melody and vocal style.”246 Some scholars attempt to correlate this hymnal episode with

the liturgical setting within which David together with his people adored God with hymnal

performance upon the entry of the Ark of the Covenant into Jerusalem (2 Sam. 6:5-16).247

Typical for the liturgical performance of Ethiopic hymnody is the appearance of the

ecclesiastical chorus, gracefully clad in the white traditional robes (ṭəng dərrəb), wearing

headbands (ṭəmṭəm), holding the prayer-staff (mäqwamiya) and sistrum (ṣänaṣəl). Assigned

choir leaders put drums (käbäro) around their necks and play it to the melody and rhythmic

movements of the chorus. Worth to noting is that the rhythm of liturgical instruments is

harmoniously interwoven with the melody and rhythmic movements of the chorus. The

swinging of the prayer-staff (mäqwamiya) and jingling of the sistrum (ṣänaṣəl) is always in

accordance with the motion of the body in every direction. This liturgical action symbolizes

Jesus’ journey back and forth while carrying the heavy cross. The swinging of the prayer-

staff (mäqwamiya) upwards and downwards is a liturgical representation of Jesus’ ascent to

244
Kassa, Yared and his Hymnody, 14-15. Wärqənäh, Ethiopian Traditional Scholarship, 125-126. For a helpful
symbolic interpretation of the aforementioned hymnal instruments of the Ethiopian Church, See Bantalem
Tadesse, A Guide to the Intangible Treasures of Ethiopian Orthodox Tewahido Church: Historic Perspectives
and Symbolic Interpretations of the Festivals (Addis Ababa: Kalu Printing Press, 2010), 130-135.
245
Eskew and McElrath, Sing with Understanding, 227.
246
Shelemay, “Zema: A Concept of Sacred Music in Ethiopia,” 59. Cf. Quasten, Music & Worship in Pagan &
Christian Antiquity, 99. Chaillot, The Ethiopian Orthodox Tewahedo Church Tradition, 112-114.
247
Səyoum, A General Feature of St. Yared’s Hymnographical Works, 39-40. Cf. Chaillot, The Ethiopian
Orthodox Tewahedo Church Tradition, 112-114.
 66

the cross and His descent into the tomb. The liturgical performance of Ethiopic hymnody at

first begins with a slower rhythm, and then it goes gradually faster as it progresses.248

The liturgical rhythmic movement of the body, also known as shəbshəba (aṣəhəso= to

sway gracefully), is one of the characteristic features of Ethiopian hymnody. Referring to the

liturgical aesthetics of Ethiopic hymnody, Henry Chadwick remarks, “But in orthodox eyes

dancing did not succeed in becoming a natural and approved vehicle of religious

expression, except in Ethiopia.”249 Remarkable to note is that the liturgical performance of

Ethiopic hymnody is often accompanied by the continuous jubilation (ələləta) of the faithful.

The Ethiopic traditional school of liturgical hymnody and centre of specialization for the art

of liturgical performance with the aide of hymnal instruments is called Aqwaqwam Bēt.250

Historically, the notable Ethiopian scholar Aläqa Gäbərä Hänna (19th Century) is

known for the invention of the new style of liturgical art called Aqwaqwam, which comprises

rhythmic movements of the body and the swinging of the prayer-staff. A close observation

at the natural movements of the bamboo reeds to the blow of the breeze at the shore of Lake

Tana helped Aläqa Gäbərä Hänna to make the systematic arrangement of his liturgical art.

This liturgical style was further advanced and enhanced by his son, Aläqa Täklē who later

spread it to the different parts of the country.251 Despite Yared’s longstanding legacy as the

founder and composer of the hymnody of the Ethiopian Church, his hymnographical works

underwent some important textual, melodic and artistic revisions, which incurred liturgical

and theological influence, and also added spiritual values for the later Ethiopian tradition.

248
Shelemay, “Zema: A Concept of Sacred Music in Ethiopia,” 59, 62. Hable Selassie, Ancient and Medieval
Ethiopian History to 1270, 173-175. Cf. Habte Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 36-37.
Habtu, introduction to Ancient Ordinance, by Gäbrä Giyorgis, xx-xxi. There are certain hymns called qənəwat
(i.e., Nails), which bring to the mind of the worshipping faithful the nailing of the Saviour to the tree of cross
for the sake of human salvation. See Chaillot, The Ethiopian Orthodox Tewahedo Church Tradition, 113.
249
Chadwick, The Early Church, 275.
250
Kassa, Yared and his Hymnody, 251, 254-255, 261-264. See also Habte-Sellassie, St. Yared and Ethiopian
Ecclesiastical Music, 23-24.
251
Səyoum, A General Feature of St. Yared’s Hymnographical Works, 34-35. Cf. Wärqənäh, Ethiopian
Traditional Scholarship, 124. Shelemay, “Zema: A Concept of Sacred Music in Ethiopia,” 59.
 67

Ethiopic tradition alludes to some scriptural texts to illustrate the Judaic background

of Yaredean liturgical art (Ex. 15:20; Ps. 150:3-5; 2 Sam. 6:5, 15-16).252 The Ethiopian epic, also

called Kəbrä Nägäsət, recounts the early introduction of the Judaic liturgical elements into

Ethiopia as far back as the ancient time of the Queen of Sheba, who visited King Solomon (1

Kgs. 10:1ff).253 There are two possible hypotheses as to the origin of the Ethiopic liturgical

instruments. Most scholars maintain that the Ethiopic liturgical instruments are mainly of a

Judaic heritage,254 whereas, some scholars believe that the instruments are of an Egyptian

origin.255 However, it seems that the Ethiopian Church most likely adopted both the Jewish

and Alexandrian256 liturgical imports of the pre-Christian era, which later became important

factors in the formation and development of the Yaredean liturgical tradition.

Ethiopic liturgical tradition developed some useful allegorical interpretation of the

252
The preface to the Book of Dəggwa furnishes readers with a polemic treatise enriched with various biblical
allusions of liturgical hymnody intertwined with some useful remarks of St. Athanasius of Alexandria on the
importance of the Psalter. The treatise further deals with the biblical foundation of liturgical hymnody, which
shows the distinction between religious art and secular dance. In asserting this, the preface to a certain Dəggwa
hymnary thus reads, “ወእምሰብአ ከሀድያን፥ ሰመይዎ ለመዝሙር፥ ዘፈነ ወተውኔተ፥ ሶበ ተስእኖሙ ዐቂበ ትምህርቱ። ለእለሰ ተምህርዎ፥
ይጥዕሞሙ እመዓር ወሦከር፥ ወያበድርዎ እምወርቅ ወእምብሩር። ወለእሉኒ ጸላእያነ መዝሙር፥ ናገብዕ ሎሙ ስጣዌ ቃል፥ ወንመውዖሙ
ነሢአነ ስምዓ፥ እምቃለ መጻሕፍት ቅዱሳን፥ በበገጹ ወአርአያሁ። ወናሁ ንዜከር ስምዓ ማኅሌት፥ እምቃለ ኦሪት ዘጸአት። ማርያም እኅተ ሙሴ፥
እስመ ትቤ በከበሮ ወበመዝሙር፥ ወበእንተ ጸአተ ፳ኤል፥ እምባሕረ ኤርትራ፥ ወበእንተ ስጥመቱ ለፈርዖን ንጉሥ፥ ዘአስጠመ ሕፃናተ በተከዜ
ግብፅ። ወዓዲ ትቤ፥ ‘ኀልዩ ኵልክሙ ደቂቀ ፳ኤል፥’ እስመ ሙሴ መስፍኖሙ እንዘ ይብል፥ ‘ንሴብሖ ለእግዚአብሔር፥ ስቡሐ ዘተሰብሓ እስከ
ፍጻሜሁ።’ ወዓዲ ትቤ ኦሪት ዘመሳፍንት፥ ‘ኀለየት ማኅሌተ ዲቦራ፥ ነቢያዊት ወመስፍን ባርቅ፥ አመ ሞዕዎ ለሲሳራ፥ መልአከ ምድያም፥ በገቦ
ደብረ ታቦር ዘተከሥተ ቦቱ፥ ምሥጢረ ወልደ እግዚአብሔር ስቡሕ።’ ወመጽሐፈ ነገሥት ይቤ፥ ‘ኀለየ ዳዊት ቅድመ ታቦተ እግዚአብሔር፥
በመዝሙር ዘ፲ቱ አውታሪሁ፥ አመ አተወት፥ ታቦተ አምላከ ፳ኤል፥ እምፄዋዌ ኢሎፍሊ።’ መኀልይኒ ይብል፥ ‘ኀለየ ሰሎሞን ንጉሠ ፳ኤል፥
በእንተ ክርስቶስ፥ ወበእንተ ቤተ ክርስቲያን ቅድስት።’ ወዓዲ ተብህለ፥ ‘ኀለየት ዮዲት፥ ዘሞዐቶ ለሆሎፎርኒስ መልአክ፥ ተአይኒሁ ለንጉሠ
ከላውዴን።’ ወዓዲ ተብህለ፥ በመቅድመ ዳዊት፥ ዘአቡነ አትናቴዎስ፥ ሊቀ ጳጳሳት ዘእለእንስክንድርያ፥ ‘አቀመ ዳዊት መዘምራነ፥ ዘይትቀነዩ
ወየኀልዩ፥ ውስተ ቤተ እግዚአብሔር በበዕብሬቶሙ። ወስሞሙ ናየድዕ ዘረከብነ ጽሑፈ በመዝሙረ ዳዊት፥ አሳፍ ወኢናሞ ፳ኤላውያን፥
አንደቡን ወኤዶትም ወሰሎሞን ዘኢኮነ ንጉሠ። ወለእሉኒ መዘምራን አቀሞሙ ዳዊት ምስለ ማኅበራኒሆሙ፥ ከመ ይሰብሕዎ ለእግዚአብሔር
ስቡሕ።’ ምንተ በቊዔቱ ለማኅሌት፥ እመ ኢሃሎ ዜማ። ወምንት ረባሑ ለመሰንቆ፥ ለእመ ኢተዘብጠ በድኅንፃ በእደ ሰንቃዊ፥ ወምንትኑ ጣዕመ
ዜማሁ ለመሰንቆ፥ ለእመ ኢተቀንያ አውታራት፥ በአፃብዓ ሰንቃዊ። ወእሉሂ ዘዘከርናሆሙ ኀላይያን ነበሩ፥ እንዘ የኀልዩ በለኆሳስ። አኮኑ ይቤሉ
መጻሕፍት፥ ሰብሕዎ ለእግዚአብሔር፥ ወዘምሩ ለስሙ። ምንት ውእቱ ሰባሒ፥ ዘእንበለ ዜማ።” See St. Yared, BD, 1. See Athanasius,
The Life of Anthony and the Letter to Marcellinus, trans. & with introduction by Robert C. Gregg & with
Preface by William A. Clebsch (Mahwah, New Jersey, Paulist Press, 1980), 101ff.
253
E. A. Wallis Budge, Kebra Nagast. The Queen of Sheba and Her Only Son Menyelek (London: Oxford
University Press, 1932), 33-85. Cf. Ullendorff, Ethiopia and the Bible, 93-96. Shelemay and Jeffery, Ethiopian
Christian Liturgical Chant, vol. 2, 3. Ephraim Isaac, Ethiopian Sacred Artifacts (Los Angeles, CA: California
Afro-American Museum, 1990), 8.
254
Wärqənäh, Ethiopian Traditional Scholarship, 125-126. Cf. Curt Sachs, The History of Musical Instruments
(New York: W. W. Norton & Company Inc., 1940), 87-90. Merahi, The Most Versatile Ethiopian Scholar, 26.
Shelemay, “Zema: A Concept of Sacred Music in Ethiopia,” 61.
255
Hable Selassie, Ancient and Medieval Ethiopian History to 1270, 174. Cf. Habtu, introduction to Ancient
Ordinance, by Gäbrä Giyorgis, xxix. Hughes, Early Medieval Music up to 1300, vol. II, 49.
256
Nancy L. deClaissé-Walford, Introduction to the Psalms: A Song from Ancient Israel (St. Louis, Missouri:
Chalice Press, 2004), 34.
 68

aforementioned ecclesiastical instruments and rhythmic movement of the body. At the heart

of this liturgical explanation are the saving deeds of the incarnate Lord Jesus Christ, and

especially His efficacious suffering, sacrificial death, triumphant resurrection and glorious

ascension.257 The discussion of the liturgical interpretation of each instrument and related

rhythmic movement of the body would be beyond the scope of the present study.

The foregoing discussion provided a brief overview of the life and hymnographical

works of Yared. The multiplicity of the manuscript traditions coupled with some textual

variations made it difficult to establish the authenticity of different historical accounts.

Furthermore, the chapter explained the importance of the Church’s liturgical melody and

allied rubrics along with their performance in conformity to the ancient customs of Christian

worship for the glory of God, and for the edification of the ecclesial body and the continuity

of liturgical tradition throughout ages. Referring to these interrelated aspects, Kay Kaufman

Shelemay says, “The concept of zēmā [chanting] comes to life only as part of a ritual process.

As the ritual act itself is transformed or discarded, zēmā ceases to exist as either action or

concept.”258 Ethiopic tradition characterizes the early Axumite Empire as “an empire blessed

with Yared, a genius who wrote music in note form in the 6th century, which was an

extraordinary innovation at that time.”259 It is hoped that the chapter provided glimpses into

Yared’s liturgical hymnody as, “full of material for inspiration, devotion, instruction and

spiritual edification.”260

In the next chapter, I will briefly deal with Yared’s cosmological and Christological

thoughts. The chapter will explain the human creation and the subsequent fall as essential

257
Kassa, Yared and his Hymnody, 14-16. Habtu, introduction to Ancient Ordinance, by Gäbrä Giyorgis, xxviii-
xxxi. Cf. Quasten, Music & Worship in Pagan & Christian Antiquity, 98, n. 224, p. 120. Gelineau, Voices and
Instruments in Christian Worship, 148-149.
258
Shelemay, “Zema: A Concept of Sacred Music in Ethiopia,” 63.
259
Giday, Ethiopian Civilization, 5.
260
Habte-Sellassie, St. Yared and Ethiopian Ecclesiastical Music, 39.
 69

background to Yaredean soteriology. The discussion also largely dwells on the major feasts

of the incarnate Christ, which have direct bearing on the faithful.

This liturgical approach to the mysteries of Christian faith will help to better explore

Yared’s Christocentric theology of salvation as reflected throughout his Dəggwa hymnary.

 CHAPTER 2

YARED’S COSMOLOGY AND CHRISTOLOGY

The doctrine of soteriology is one of the most fundamental teachings and primary

concerns of Christian theology, liturgy and spirituality. A thorough observation of the early

history of Christian doctrine would suffice to substantiate the veracity of this theological

issue.261 Clayton N. Jefford observes the position of the early Church on the issue of

salvation: “At the core of early Christian concerns about the faith of the church was the

nagging question of how humanity could be saved.”262 Salvation is the ultimate goal of

Christian faith and life. It thus becomes the underlying theme of the Ethiopic theological

and liturgical tradtion.

The question of salvation is one of the most discussed and widely debated topics

throughout the history of Christian doctrine. The early Church considered soteriology as the

converging point for the ramifications of Christological, sacramental and ecclesial issues.

Most significantly, every discussion and decision on Christology of the Ecumenical Councils

of the early Church touched upon soteriology. The mystery of the incarnation is at the heart

of the theology of salvation. Ted A. Campbell characterizes the soteriological feature of the

Ecumenical Councils: “Almost all of them had to do, one way or another, with the doctrine

of Christ’s incarnation, that is, Christ’s becoming human.”263

Rooted in the fertile ground of biblical and early patristic tradition, Yared’s liturgical

hymnody shows the fulfillment of human salvation and the renewal of the entire cosmos

through the saving deeds of the incarnate Son of God. Yaredean hymnody recounts the

261
John Lawson, A Theological and Historical Introduction to the Apostolic Fathers (New York: Macmillan
Company, 1961), 4. See also Georges Florovsky, Creation and Redemption, vol. 3 (Belmont, Massachusetts:
Nordland Publishing Company, 1972), 163-164.
262
Clayton N. Jefford, The Apostolic Fathers: An Essential Guide (Nashville: Abingdon Press, 2005), 85-86.
263
Campbell, Christian Confessions: A Historical Introduction, 23-24. See also Davis, The First Seven
Ecumenical Councils (325-787), 9-10.

70
 71

theological and spiritual importance of the various soteriological titles of the incarnate Lord

Christ such as Saviour, Living Bread, Healing Water, New Adam, Good Shepherd, True

Healer, Door of Life, and Way of Life. Yaredean tradition does not speak of any division in

the person and nature of the One Incarnate Son of God that is implied with the multiplicity

of the titles of Christ. The soteriological titles rather communicate different aspects of the

mystery of salvation.264

Humanity’s creation in the divine image and likeness of God and the subsequent

episode of the fall are key concepts of Yaredean soteriology. Humanity, the living icon of

God on earth and the crown of creation, had the potential to grow into the likeness of God

and to participate in the divine life of incorruptibility and immortality.265 The early patristic

tradition, as exemplified in Ephrem the Syrian referred to the Paradisiacal life of humanity

as a continuous contemplative process towards the realization of eternal communion with

the Triune God.266 Human disobedience interrupted this journey and brought about the

alienation of humanity from God resulting in the fall.267

In his world view, Yared put humanity at the center of creation. Yaredean doctrine

of human creation makes a distinction between the “image” and the “likeness” of God,

which respectively refer to the divine gift and human task. The divine “image” constitutes

the rational entity and the free will of humanity; whereas, the “likeness” stipulates the

264
The instances of the multiple titles of Christ are extant in Yaredean corpus. See St. Yared, BD, 13, 136, 143,
149, 159, 171-172, 179-182, 195-196, 198, 204-206, 211, 219-220, 222-223, 229, 296, 299, 301, 308, 312, 317.
361. For a useful discussion on the Cyrillian Christological epithet of “One Incarnate Nature of God the Word,”
see V. C. Samuel, “One Incarnate Nature of God the Word,” The Greek Orthodox Theological Review 10, no. 2
(1965) : 37-53.
265
St. Yared, BD, 37, 117-120, 147, 170, 174, 204. Cf. St. Athanasius, On the Incarnation: The Treatise De
Incarnatione Verbi Dei. new ed. & rev. (Crestwood, New York: St. Vladimir’s Seminary Press, 1996), 29-30,
32-33 holds similar views. For a helpful discussion on the themes of human creation and the fall in the early
Syriac tradition, see Thomas Kollamparampil, Salvation in Christ According to Jacob of Serugh: An Exegetico-
Theological Study on the Homilies of Jacob of Serugh on the Feasts of Our Lord (Piscataway, New Jersey:
Gorgias Press, 2014), 292-305.
266
Ephrem the Syrian, Hymns on Paradise, 57-60.
267
J. N. D. Kelly, Early Christian Doctrines (New York: Prince Press, 2003), 346-347. Cf. Matthias Farid
Wahba, ed., Redemption and the Renewal of the Image (n.p., 2002), 6-13.
 72

relational aptitude, which humanity is to cultivate through an uninterrupted communal life

with the Triune God.268 The human loss of the divine likeness and the obfuscation of the

divine image with the stain of sin are the main consequences of the fall. The underlying

principle of Yared’s soteriology upholds salvation as the accomplishment of the divine task

of the restoration of the likeness and the renewal of the image of God through the saving

deeds of the incarnate Word of God. The sacramental life of the Church further enables the

human participation in the free gift of salvific grace.269

The foregoing discussion is foundational to better understanding the core elements

of Yared’s theology of salvation. He took on the themes of human creation in the image and

likeness of God and the fall as the basis of his soteriological thoughts. The distinction

between the notion of “image” and “likeness,” free will and synergia, the cosmic dimension

of the fall and salvation in Christ are pertinent to the liturgical interpretation of Yared’s

soteriology. Yared saw the saving deeds of the incarnation being foreshadowed in the broad

spectrum of typological prefigurations and prophetic witnesses. ”The prophets became His

witnesses about the advent of the Son into the world and His dwelling in our flesh. Our

Redeemer is crucified and He became our life through His cross … God sent His Son so that

He might save us through His cross. He Who was proclaimed in the Law and the prophets

gave His soul up to death so that He might save us through His cross. The prophets of God

united their oracles.”270 A brief look into the early apostolic tradition furnishes a recap of the

biblical prefigurations of the history of salvation: “For the beloved prophets made their

268
St. Yared, BD, 160-162, 170, 174, 204.
269
St. Yared, BD, 204, 345. Cf. St. Athanasius, On the Incarnation, 39-42. St. Basil the Great, On the Human
Condition, trans. with an introduction by Nonna Verna Harrison (Crestwood, N. Y.: St. Vladimir’s Seminary
Press, 2005), 40, 43-44.
270
“ነቢያት ኮንዎ ሰማዕቶ፥ አመ ከመ ይመጽእ ወልድ ውስተ ዓለም፥ ወየኃድር ውስተ ሥጋነ። ተሰቅለ ቤዛነ፥ ወበመስቀሉ ኮነ ሕይወትነ። …
ፈነወ ለነ ወልዶ መድኅነ፥ ወበመስቀሉ ከመ ያድኅነነ። ዘተሰብከ በኦሪት ወበነቢያት፥ መጠወ ነፍሶ ለሞት፥ ከመ ኪያነ ያድኅነነ፥ በመስቀሉ
ቤዘወነ። ኃበሩ ቃሎሙ፥ ነቢያተ እግዚአብሔር።” St. Yared, BD, 161, 163.
 73

proclamation looking ahead to him; but the gospel is the finished work that brings

immortality.”271

In the following pages, I will show how Yared’s soteriology is grounded on the basis

of the reality of the incarnation and the saving deeds of Christ. The section will also shed

some light on the importance of participation in the saving sacraments of the Church for the

human reception of the salvific grace of God.

2.1 Salvation in Christ: The Heart of Yared’s Liturgical Theology

Yared’s liturgical hymnody places the saving deeds of Christ, which are the key

motifs of Ethiopian worship, at the core of his soteriology. The liturgical celebration of the

mystery of salvation embraces the sacramental presence of Christ in the Spirit. The dynamic

nature of liturgy makes the reality of divine economy present to the entire ecclesial body.

The Church’s Eucharistic celebration is the liturgical enactment of the historical reality of

salvation, which anticipates the future eschatological hope.272 Patristic tradition recounts the

twofold facets of human salvation, namely: “the already,” but “not yet.”273 Yared often

spoke of the eschatological hope enacted in the Church’s liturgical life. He also recounted

the historical fulfillment of human salvation in Christ while he simultaneously emphasized

the importance of the human sacramental participation in the salvific grace.274

The reception of the divine gift of salvation and the attainment of the hope of eternal

life requires divine-human cooperation. Faith in Christ, which the Holy Spirit initiates in

Baptism and sustains through the Eucharistic fellowship, allows human participation in the

271
Bart D. Ehrman, ed. and trans. The Apostolic Fathers: I Clement, II Clement, Ignatius, Polycarp and
Didache. vol. 1. (Cambridge, MA: Harvard University Press, 2005), 293.
272
“ነአምን ሕማሞ ርግዘተ ገቦሁ፥ ወቅንዋተ እደዊሁ። ነአምን ሞቶ ወተንሥኦቶ፥ ዕርገቶ ውስተ ሰማያት።” St. Yared, BD, 328. Cf.
“ዘአሜሃ ባረከ፥ ባርኮ እግዚኦ፥ ዘአሜሃ ቀደስከ፥ ቀድሶ እግዚኦ። ይእዜኒ ባርከነ፥ በማኅበርነ ሀሉ ምስሌነ፥ መንፈሰከ ቅዱሰ ፈኑ ለነ። ይምጻእ
ላዕሌነ መንፈሰ ቅዱሰ፥ ወይምላዕ ውስተ አልባቢነ። አሜን፥ አሜን ንበል ኵልነ።” St. Yared, BZM, 139.
273
Theodore Bobosh, Am I Saved?: Scriptural Thoughts on Salvation in the Orthodox Church, with a foreword
by Peter E. Gillquist (Minneapolis, Minnesota: Light and Life Publishing Company, 1984), 10, 54-55.
274
St. Yared, BD, 10-12, 129-132, 145.
 74

divine life. Yared mentioned the important role of human free will to cooperate with grace

for the realization of the divine plan of salvation.275 The notion of human free will is entirely

embedded in the creation of humanity in the divine image and likeness of God. Yaredean

soteriology argues for the all-embracing and far-reaching nature of salvation because it is a

continuous process to which Christians are called to grow into the full likeness of Christ.276

The preceding explanation somehow helped readers to better understand Yared’s

perception of the reality of salvation history and its sacramental continuity within ecclesial

life. Yared also underscored the necessity for the free cooperation of humanity with God’s

plan for the actualization of the divine economy of salvation through the reception of

salvific grace with participation in the saving sacraments of the Church. The next section

will deal with Yared’s liturgical exploration of the divine purpose in creation and the

individual and cosmic dimension of the fall as part of his soteriology.

2.1.1 Yared’s View of Human Creation and the Fall

Yared’s soteriology embraces diverse theological themes of salvation history.277

Yaredean theology of salvation primarily deals with creation and the fall; the divine

economy wrought by the incarnate Christ; and, human reception of salvific grace through

sacramental and ecclesial life. Yared’s theological anthropology envisioned the exaltation of

humanity by being the crown of creation. Yared employed the analogy of the prevailing of

275
“ነሥአ ኅብስተ መድኃኒነ፥ ወፈተተ ለአርዳኢሁ፥ ወወሀቦሙ ሥጋሁ ወደሞ። በዛቲ ጥምቀት፥ ተሠርዓ ለነ፥ ሐዳስ ሥርዓት። እስመ በዛቲ
ጥምቀት መና ወረደ እምሰማያት፥ በልዑ ደቂቁ ለ፳ኤል ወጸግቡ። እስመ በዛቲ ጥምቀት፥ ዐደወ ሙሴ በእግር እንተ ማዕከላ ለባሕር። እስመ
በዛቲ ጥምቀት፥ አዳም ድኅነ ምስለ ደቂቁ፥ እምሲኦል ታሕቲት። … በዛቲ ጥምቀት ንቅረብ እንከ አኃውየ ኀበ ምሥዋዒሁ ለልዑል። [Our
Saviour took bread and He broke it to His disciples and He gave them His body and blood. A new ordinance is
established for us through this Baptism. For the manna came down from heaven on account of this Baptism and
the children of Israel ate and were satisfied. For Moses crossed the sea on his bare foot through this Baptism.
Adam was saved with this Baptism together with his descendants from the abyss of Hades … My brethren, let
us therefore approach to the altar of the Almighty through this Baptism].” St. Yared, BZM, 168.
276
“እስመ ለዝንቱ ተጸዋዕክሙ፥ በሞቱ ድኅንክሙ፥ ከመ ቅዱሳኒሁ ትኵኑ፥ በሕማሙ በንዝኃተ ደሙ ቤዘወክሙ፥ በትንሣኤሁ እምነ
ምውታን፥ ዘበዕርገቱ ውስተ ሰማያት። [You are called for thus; you are saved with His death so that you might become
holy. He redeemed you through the shedding of His blood and through His resurrection from the dead, and with
His ascension into the heavens].” St. Yared, BD, 346.
277
St. Yared, BD, 6, 19-22, 24-37, 83-85, 100.
 75

the Sabbath over the other days to explain the exaltation of humanity over other creatures

and also the dignified responsibility of humankind for the entire cosmos.278

Etymologically, the Hebrew word for ‘sin’ that most frequently recurs in the Old

Testament is ‘hattath,’ which means “to miss the mark.” The Greek equivalent “άμαρτία”

implies the human “failure to hit the mark.”279 The Ethiopic Gə’əz ‘hättiath,’ is similar to the

Hebrew. The Ethiopic verb “ኀጥአ,” [hättə’a] means “to lose, to miss, to be deprived of.”280 For

Yared, the human failure to pursue the eternal goal of life or the audacity to commit evil

both at a personal and communal levels inevitably constitutes the essence of sin (Jas. 4:17).281

The sinful action of Adam and Eve had led humanity to an apostasy, which caused the

distortion of the image and loss of likeness of God. Salvation embraces the pressing need for

the restoration of what humanity had distorted and lost as a result of the fall.282

Yared described the human fall primarily as the misuse of the free will: “Having not

remembered our transgressions, the gracious God had never forsaken us to perish. He sent

for us His Son, a Saviour in order that He might redeem and save the world.”283 Sin entered

278
“ወአዕበይከነ፥ እምኵሉ ፍጥረት።” “እምኵሉ ዕለት ሰንበተ አክበርከ፤ እምኵሉ ፍጥረት፥ ሰብአ ዘአዕበይከ።” St. Yared, BD, 143, 147,
160.
279
Bruce Vawter, “Missing the Mark,” The Way 2 (1962) : 19. Cf. Bobosh, Am I Saved?, 38-39.
280
Kəflē, The Book of Grammar, 474.
281
“ወሶበ ርእየ እግዚአብሔር፥ ከመ ይትኃጐል ዓለም፥ በማዕሠረ ኃጢአት፥ ፈነዎ ለበኵሩ ውስተ ዓለም ዘያፈቅር … እስመ በእንተ አዳም፥
ተፈጥረ ሞት ውስተ ዓለም፥ በጕሕሉቱ ለሰይጣን። ወበይእቲ ሥጋ፥ ተሰቅለ ክርስቶስ፥ ዲበ ዕፀ መስቀል፥ ከመ ይቀድሶሙ ለቅዱሳን አበው።
ወበይእቲ ሥጋ፥ ተሰቅለ ክርስቶስ ዲበ ዕፀ መስቀል፥ ከመ ይሥዓር ግብሮ ወልድ ለመልአከ ሞት፥ ከመ ይቀድሶሙ ለእለ ስሕቱ፥ በቀዳሚ
ሥርዓት። [When God saw the world being vanished with the bondage of sin, He sent His firstborn into the world
which He loves … For death entered the world because of Adam’s deception with Satan … Christ was crucified
in this flesh on the tree of the cross so that He might destroy the works of the angel of death and sanctify those
who transgressed in the ancient ordinance].” St. Yared, BD, 345.
282
“አምላክ ዘዲበ ኪሩቤል ይነብር፥ ሶበ ርእዮ ለዓለም በማዕሠረ ኃጢአት፥ እንዘ ይትኃጐል፥ ፈቂዶ ይቤዙ ውሉደ ሰብእ፥ ሐመ ወሞተ፥
ወተንሥአ አግዓዘነ፥ ወገብረ ለነ ሰላመ። [When God, Who is sitting upon the Cherubim, saw the world being vanished
through the bondage of sin, He sought to redeem humanity. And He suffered, and died and rose. He delivered us
and made peace for us].” St. Yared, BD, 310.
283
“ኢተዘኪሮ አበሳ ዚአነ፥ ኢኃደገነ ፍጹመ ንማስን፥ ኄር እግዚአብሔር። ፈነወ ለነ ወልዶ መድኅነ፥ ከመ ይቤዙ ወያድኅን ዓለመ።” St.
Yared, BD, 20, 164, 118, 220. Elsewhere Yared said: “ወይቤሎ ለአቡነ አዳም፥ ከመ ያስተርኢ ምሕረትየ በላዕሌከ፥ እትወለድ
እምወለትከ ወእድኅክ ውስተ መርኅብከ፥ ወእከውን ሕፃነ በእንቲአከ። … እስመ ሀሎ ምክርየ ኅቡዕ፥ ውስተ ሥጋከ። … እስመ በእንቲአከ
ወበእንተ እለ ከማከ፥ ወረድኩ ውስተ ሲኦል፥ በሥልጣነ አቡየ ዘበሰማያት። … ምድራዊተ ሥጋ ለብሰ፥ ወበይእቲ ሥጋ ወረደ ውስተ ሲኦል።
በህየ ፈትሐ ማዕሠሪሁ ለሞት፥ እንዘ ይብል፥ ሙቁሐን ንዑ ፃዑ እምዝየ። ቦ ለእለ ውስተ ጽልመት፥ ይቤሎሙ ርእዩ ብርሃነ። [He said to
our father Adam, ‘I shall be born from your daughter and crawl in your yard and become a child for your sake
in order that My mercy might be revealed unto you … For my hidden counsel exists in your flesh … For your
 76

the world when humanity contradicted divine truth and failed to follow the divine precepts.

The introduction of sin into the world and its cosmic dominance is the result of human

malevolence against the good will of God.284 Ephrem and Jacob saw the importance of God’s

commandment as a crucial factor in order for Adam and Eve to have exercised their free

will.285 Yared saw the misuse of free will as a hindrance to humanity reaching the ultimate

goal of life. “ዘበልዓ አዳም ውስተ ገነት፥ ክርስቶስ ውእቱ፥ ደምሰሰ ለነ አበሳነ፥ እስመ በመስቀሉ ተኃድገ ለነ፥ ኃጢአተነ።

[Because of what Adam ate in Paradise, Christ erased for us our trespasses. For our sins are

forgiven through His cross].”286 The human rational faculty comprises the free will, which

solely makes Adam responsible for the fall and its consequences. The exuberant mystery of

the incarnation played both a saving and didactic role in human history.

Yared spoke of the reversal of Adam’s disobedience in Christ, also called the Second

Adam: “በከመ አቡነ አዳም፥ ኵልነ ንመውት፥ ወከማሁ በእንተ ክርስቶስ፥ ኵልነ ነሐዩ። [As we all die in Adam, our

father, so also we shall all be alive in Christ].”287 He further made a typological contrast

between Adam and Christ. “እስመ በእንተ አዳም ተፈጥረ ሞት፤ ወበእንተ ክርስቶስ ኮነ ትንሣኤ፤ አሚነነ ኪያሁ፥

ተወኪለነ ቦቱ ነሐዩ። [For death came into existence because of Adam; and resurrection has come

because of Christ. Having believed in Him, we shall become alive].”288 Yared shared Basil’s

perception of the origin of death, which makes Adam responsible for the cause of death.

“Because of this he also sinned through wicked free choice, and he died through his sin …

sake and for the sake of those like you, I descended into Hades with the authority of My Father Who is in
heaven … He assumed the earthly flesh and with this flesh He descended into Hades where He unbound the
bondage of death saying, ‘Come and get out from there you that were imprisoned.’ And He said to those who
were in the darkness, ‘See the light’”]. St. Yared, BD, 307, 219. Cf. Kassa, Yared and his Hymnody, 149.
284
“… ኢተዘኪሮ አበሳ ዚአነ፥ አናኅስዮ አበሳነ፥ ወረደ ወተወልደ፥ ወአስተርአየ ገሃደ፥ ተሰቅለ ወበመስቀሉ ኮነ ሕይወትነ።” St. Yared, BD,
220. Cf. “ወሶበ ርእየ እግዚአብሔር፥ ከመ ይትኃጐል ዓለም፥ በማዕሠረ ኃጢአት፥ ፈነዎ ለበኵሩ ውስተ ዓለም ዘያፈቅር።” See p. 345.
285
Lukas Van Rompay, Humanity’s Sin in Paradise: Ephrem, Jacob of Sarug, and Narsai in Conversation
(Piscataway, New Jersey: Gorgias Press, 2011), 200, 203.
286
St. Yared, BD, 37.
287
St. Yared, BD, 303, 306. Kassa, Yared and his Hymnody, 151. 1 Cor. 15:21ff.
288
St. Yared, BD, 313. This hymnal text is a liturgical allusion to Romans 5:14-20 and 1 Corinthians 15:20-21.
 77

Therefore Adam prepared death for himself through his withdrawal from God … Thus God

did not create death, but we brought it upon ourselves by a wicked intention.”289

Speaking of the human exercise of the free will, Yared mentioned the type of trees

that God created to show the human responsibility for the fall. “አመ ይፈጥራ፥ እግዚአብሔር ለምድር፥

ወሣረራ በእደዊሁ … ወተከለ ፫ተ ዕፀ ሕይወት፥ በዲበ ምድር። [When God created the earth and established it

with His own hands … He planted three trees of life on earth].”290 Prior to Yared, however

St. Ephrem made an important distinction between the Tree of Knowledge and the Tree of

Life. He described the tree of knowledge as the pathway for humanity towards the tree of

life. “Who is there who can expound that Tree which caused those who sought it to go

astray? It is an invisible target, hidden from the eyes, which wearies those who shoot at it. It

is both the Tree of Knowledge, and of the opposite; it is the cause of knowledge, for by it

humanity knows what was the gift that was lost and the punishment that took its place.”291

Yared articulated the fall in the following stanza, which incorporates Adam, Eve and

the serpent: “ዮም ሰሰለ እምኔነ፥ ኅምዙ ለከይሲ፤ ተመልሐ ሦከ ኃጢአቱ ለአዳም። … ዮም ወድቀት ኵናት፥ እምእደ ኪሩቤል፥

እንተ ትነድድ። … ዮም ተአተተ፥ እምኔነ ሞት … ዮም ተሥዕረ፥ መርገማ ለሔዋ፥ እንተ ዐለወት ትእዛዘ። ዮም ንግድፍ ዕፀ ዕልወት፥

ወንፁር መስቀሎ ክቡረ፥ ዕፀ ሕይወት። [Today, the venom of the devil is removed from us. Today

Adam’s thorn of sin became uprooted … Today, the flaming spear dropped off from the

hands of the Cherubim … Today, death was taken away from us … Today, the curse of Eve,

who transgressed the commandment, is abolished. Today, let us get rid of the tree of

289
St. Basil the Great, On the Human Condition, 74-75.
290
St. Yared, BD, 58. As was mentioned, Yared spoke of the forbidden tree and the tree of the cross as tree of
deception and tree of salvation respectively. “ውእቱ ተሰቅለ ዲበ ዕፅ፥ ከመ ያግዕዘነ እምኃጢአት። ዘእምኔሁ በልዓ አዳም፥ ሰፍሐ
እደዊሁ ቅዱሳተ፥ ዲበ ዕፀ መስቀል። [He was crucified on the tree to deliver us from sin. Since Adam ate from the tree,
Christ stretched out His holy hands on the tree of the Cross].” See p. 34. Ephrem also compared the Tree of
Knowledge with the Tree of the Cross. See Brock, St. Ephrem the Syrian: Hymns on Paradise, 61.
291
Brock, St. Ephrem the Syrian: Hymns on Paradise, 58. See also pp. 95-96.
 78

transgression and let us bear His precious cross, which is the tree of life].”292 Following the

footsteps of Jacob of Sarug, Yared regarded the deception of the devil as constitutive part of

the human fall. Yared’s cosmological view is consistent with the ancient Syriac tradition, as

illustrated both in the Paradise story of Ephrem and Jacob. Early Syriac tradition saw cosmic

disorder as resultant of the human fall. The crucial role of humanity to maintain cosmic

harmony is at the heart of Syriac theology.293

The Genesis account of the fall sheds some light on the prominent role of human free

will. It exhibits humanity’s sole responsibility for obeying the deceptive counsel of the devil.

Some in the early patristic tradition illustrated this in an Eve-Mary and serpent-Gabriel

antitheses. “Eve by her disobedience brought death upon herself and on all the human race:

Mary, by her obedience, brought salvation.”294 Yared also shared the patristic typological

account of the Eve-Mary antithesis. “በእንተ ሔዋን ተዓጽወ ኆኅተ ገነት፥ ወበእንተ ማርያም ድንግል፥ ተርኅወ ለነ

ዳግመ፥ ከፈለነ ንብላዕ እምዕፀ ሕይወት። ዘውእቱ ሥጋሁ ለክርስቶስ፥ ወደሙ ክቡር። [The gate of Paradise was shut

because of Eve; and it is re-opened for us on account of the Virgin Mary. He made us eat

from the Tree of Life, which is the precious body and blood of Christ].”295 St. Ephrem’s

earlier poetic-hymn similarly stated: “The world, you see, has two eyes fixed in it: Eve was

its left eye, blind, while the right eye, bright, is Mary. Through the eye that was darkened

the whole world had darkened … But when it was illuminated by the other eye, and the

292
St. Yared, BZM, 165. For the Orthodox notion of the cross as a saving tree of life, see Thomas Hopko, “The
Tree of the Cross,” in Orthodox Synthesis: The Unity of Theological Thought, ed., Joseph J. Allen (Crestwood:
New York: St. Vladimir’s Seminary Press, 1981), 159.
293
Rompay, Humanity’s Sin in Paradise: Ephrem, Jacob of Sarug, and Narsai in Conversation, 211.
294
Cited in Henry Bettenson, ed. & trans., The Early Christian Fathers (Oxford: Oxford University Press,
1956), 74. Irenaeus recounted St. Mary’s prominent role in the economy of salvation, and referred to her as,
“Eve’s Advocate.” See St. Irenaeus, “Adversus Hereses, Book III,” in Ante- Nicene Fathers: The Apostolic
Fathers, Justin Martyr, Irenaeus eds. Alexander Roberts & James Donaldson (Peabody, Massachusetts:
Hendrickson Publishers, Inc., 1995), 456.
295
St. Yared, BZM, 173. The Ethiopic Theotokia, which is also believed to have been contemporary to Yared,
corroborates: “On account of Eve was the door of the Garden shut up; and through Mary the Virgin it is opened
to us again.” Haddis Gessesse, ed., Ethiopian Orthodox Church Prayers (Tobago: n.p., n.d), 34. Cf. St. Yared,
BD, 171. Ayalew Taməru, Intercession, Reconciliation and Peace [Mələjā Ǝrəqənā Sälām] (Addis Ababa: n.p.,
1999), 53.
 79

heavenly Light that resided in its midst, humanity became reconciled once again.”296 Yared’s

Marian typology was consistent with other works of the early patristic tradition.

The saving deeds of the incarnation accomplished the exaltation of fallen humanity.

“ወረደ ሰማያዊ፥ ወተሰብሐ መሬታዊ። [The heavenly descended, and the earthly became exalted].”297

St. Mary’s cooperation in the divine plan of salvation has become instrumental for the

humble descent (κατάβασις) of the Word of God.298 Yared symbolized Mary with a ladder

with which the divinity reached humanity and accomplished its ascent (ἀνάβασις) to the

heavenly realm. He described the Mother of God as the pride to the entire human race,

which was delivered from the bondage of sin, death and the devil by the incarnate

Saviour.299

Yared used the imagery of Jacob’s ladder to illustrate the descent-ascent paradigms

of the divine economy. “ያዕቆብኒ ይቤ፥ ርኢኩ ሰዋስወ ዘሰማይ፥ ወመላእክተ እግዚአብሔር የዓርጉ ወይወርዱ፥ እንተ

ይእቲ ሰዋስው ኢየሱስ፥ ይነብር በየማነ አቡሁ፥ አእላፍ መላእክት ይትለአክዎ። [And Jacob said, ‘I saw a heavenly

ladder and the angels of God were ascending and descending.’ Jesus was sitting upon this

ladder on the right hand of His Father. Myriads of angels were ministering Him].”300

Aphrahat (4th cen.) furnished some useful typological reading of Jacob’s ladder. “Again the

ladder which Jacob saw is a symbol of our Saviour that through him the righteous people

296
Brock, The Luminous Eye, 72-73. See also St. Jacob of Serug, On the Mother of God, trans. Mary Hansbury
(Crestwood, New York: St. Vladimir’s Seminary Press, 1998), 18, 39, 82.
297
St. Yared, BD, 180-181. Yared embraced Jacob’s vision as a typological prefiguration of the divine economy
of salvation. “ይቤ ያዕቆብ፥ ዛቲ ይእቲ ኆኅታ ለሰማይ፥ ዝየ ይከውን ቤተ እግዚአብሔር። … ወኮነት ምስተሥራየ ኃጢአት። … ሥርጉት
በስብሐት ወበጸሎት፥ እንዘ ክርስቶስ ዕብነ ማዕዘንት።” St. Yared, BD, 124.
298
“ደንገፀት እምቃሉ፥ ወስዕነት ተናግሮ፤ እስመ መለኮቱ ውስተ ከርሣ ሀሎ። [She became afraid of his (the angel’s) words, and
therefore she was not able to speak, for His divinity was within her womb].” St. Yared, BD, 170, 174.
299
“ኢየሐፅፅ ወልድ እምህላዌሁ ለአብ፥ እንዘ ሀሎ ምድረ፥ ኀቤነ ነገረነ ዜናከ። ወማርያምሰ ተንከተመ እግዚአብሔር፥ ኮነት ለነ። ዛቲ ይእቲ
ትምክህትነ። ስምዓ ግዕዛንነ። ተወልደ መድኃኒነ፥ ፍሥሐነ ወክብርነ። [The Son was not diminished from the existence of the
Father. While on earth, He told us about Your news. And Mary has become the ladder of God for us. She is our
pride, the emblem of our deliverance. Our Saviour, Who is our joy and glory was born].” St. Yared, BD, 197-
198, 228. Lash, “Gate of Light,” Eastern Churches Review 4, no. 1 (1972) : 41. Cf. Pelikan Jaroslav, Mary
Through the Centuries: Her Place in the History of Culture (New Haven and London: Yale University Press,
1996), 4. Eric L. Mascall, “The Mother of God,” in Mary’s Place in Christian Dialogue (Wilton, Connecticut:
Morehouse-Barlow Co., Inc., 1983), 171.
300
St. Yared, BD, 83. Cf. Yared dwelt upon Genesis 28:12-14 and John 1:52. See p. 180.
 80

ascend from below to above. Again it is a symbol of the cross of our Saviour which was

raised in the form of a ladder, our Lord standing above from it.”301 Yared backed up

Aphrahat to envisage the condescension of the Son of God in the descending of the angels

on the ladder; while he saw the exaltation of fallen humanity in the ascending of the angels.

Despite his perception of the human fall as resultant of the misuse of the free will,

Yared at times saw the human fall in the deception of the devil. Following Ephrem’s view of

God’s justice and compassion, Yared said, “ዘለሐኰ ለአዳም በአርአያ ዚአከ፤ ወአንበርካሁ ውስተ ገነተ ፍግዕ፥

ወበኂጠተ አርዌ አውጻዕካሁ እምገነት፥ ወኢያርኃቀ ምሕረተከ እምኔሁ፥ በእንተ ልብሰተ መስቀል፥ በቁስለ ወልድከ ቤዘውካሁ፥

ወሕይወተ ጸጎካሁ፥ ውስተ ገነት አባዕካሁ በኂሩትከ። [You fashioned Adam in Your own image; You put

him in the delightful Paradise; You expelled him from Paradise because of the deception of

the serpent; You did not confiscate Your mercy from him for the sake of the robe of the

cross; You redeemed him through the wounds of Your Son and You granted him life; You

restored him to Paradise with Your benevolence].”302 Here, Yared did not mention the role

of Adam and Eve in the fall and in their subsequent expulsion of from Paradise.

The preceding section provided readers with Yared’s view of human creation and

the fall. The creation of humanity in the image and likeness of God is the underlying theme

of his theological anthropology. The sin of humanity, which resulted from the misuse of the

God given free will, brought the fall and cosmic disorder. The human fall is a hindrance that

deterred the divine-human relationship. Salvation in Christ is the reversal of this mishap

301
Aphrahat, Demonstrations I, 2d ed., trans. with introduction by Kuriakose Valavalnolickal (Baker Hill,
Kottayam: St. Ephrem Ecumenical Research Institute, 2005), 80.
302
St. Yared, BD, 313. Rompay, Humanity’s Sin in Paradise: Ephrem, Jacob of Sarug, and Narsai in
Conversation , 202. The Ethiopic Trisagion prayer, also called Prayer of the Covenant, exhorts the faithful to be
vigilant for the deception of the adversary (the devil). It beseeches: “ሀበነ ዘወትር ጸሎተነ፤ እምኂጠተ ጸላዒ ንትዐቀብ።
[Grant us continuous prayer that we may be kept from being swallowed up by the enemy].” See EOP, ed., The
Liturgy of the Ethiopian Orthodox Church, 420. It is interesting to note that Ethiopic biblico-liturgical tradition
speaks of the divine justice that prevailed to the saints of the Old Testament while their souls were still under
the darkness and shadow of death. Despite their fallen nature, the mighty hands of God were safeguarding the
saints and righteous of the Old Testament from the afflictions of Hades. “ነፍሶሙሰ ለጻድቃን፥ ውስተ እደ እግዚአብሔር፤
ወኢለከፎሙ ላህበ ሥቃይ ወኢምንትኒ። [The souls of the righteous were in the hands of the Lord, and the afflications of
Hades did not strike them].”
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and the restoration of cosmic harmony. In the next section, I will briefly describe Yared’s

soteriology, which places Christ at the center of his theological and liturgical reflection.

2.1.2 Yared’s Christocentric Soteriology

Yared’s soteriology reflects the late Ethiopic tradition on the exaltation of humanity

wrought by the saving deeds of the incarnation. The descent of the Son of God allowed the

human ascent into the realm of divine glory. To put it differently, humanity became deified

when the Word of God united with humanity in St. Mary’s womb as she freely cooperated

with the divine plan of salvation. In connection with Mary and the incarnation, Yared took

into consideration the theme of Jesus’ genealogy, “… the son of David” (Mt. 1:1; Isa. 11:1),303

to show the exaltation of humanity in Christ and the transformation of the Davidic kingdom

from Jerusalem into the heavenly realm of God. Yared characterized the incarnate Christ as

the Son of David with respect to His humanity and the Lord and God of David with regard

to His divinity.304

Yared emphasized the importance of the human free collaboration with God’s plan

of salvation. Salvation in Christ is independent of the human merit, and yet it requires the

human response to faith in Christ and sacramental participation.305 For instance, St. Mary’s

free consent at the incarnation (Lk. 1:26-37) became instrumental in accomplishing the

divine economy of salvation. Yared referred to the episode of the Annunciation as “the Feast

303
“በከመ ይቤ ኢሳይያስ፥ ‘ትወጽእ በትር እምሥርወ ዕሤይ፥ ወየዓርግ ጽጌ እምጕንዱ።’ ውእቱኬ ወልድ ውእቱ። ወአልቦ ማኅለቅት
ለመንግሥቱ። [As Isaiah said, ‘A shoot shall come out from the stump of Jesse, and a branch shall grow out of his
roots’ (Isa. 11:1); it is the Son to Whose reign there is no end].” St. Yared, BD, 163. Added to that, Yared also
said, “ንሰብክ ወልደ እምዘርዓ ዳዊት፥ ዘመጽአ ወተወልደ በሥጋ ሰብእ፥ እንዘ ኢየዓርቅ እመንበረ ስብሐቲሁ። ውስተ ማኅፀነ ድንግል ኃደረ፥
ሥጋ ኮነ ወተወልደ። ትጉሃን የአምኑ ልደቶ፥ ወሱራፌል ይቀውሙ ዓውዶ። መጽአ ይቤዝወነ ውስተ ዓለም፥ የሀበነ ሰላመ። [We shall
proclaim the Son that is of the lineage of David, Who came and was born in human flesh without being
alienated from the throne of His glory. He dwelt in the womb of the Virgin and became flesh and was born. The
Watchers believe His birth and the Seraphim stand around Him. He came into the world so that He might
redeem us and grant us peace].” See pp. 165, 185.
304
St. Yared, BD, 170, 387.
305
“በውእቱ ሥጋ ቅዱስ፥ ወበውእቱ ደም ክቡር፥ ተሳተፍነ ምስለ ወልድከ፥ ወኮነ ፩ደ ሥጋ። [Through this holy flesh and this
precious blood, we participate in Your Son and became one body].” St. Yared, BZM, 68. Elsewhere, he said:
“ለእመ ቀረብናሁ ይቀርበነ፥ ወዘሰአልናሁ ፍጡነ ይሰምዓነ። ይሄሉ ምስሌነ ኄር እግዚአብሔር፥ የአክል ለኵሉ።” St. Yared, BD, 132, 379.
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of the Incarnation.”306 Yaredean tradition recounts St. Mary’s reception of the Word of God

while she was spinning gold and silk in the temple. This is a typological prefiguration of the

unity of humanity and divinity in the incarnate Christ.307

Yaredean soteriology speaks of the incarnation as the fulfillment of the eternal divine

plan ordained even before the creation of the world (Eph. 1:9; 1 Pet. 1:19-20). Christ used St.

Mary as a redemptive instrument (όργανόν). Yared said: “መጽአ ወለብሰ፥ ዘድንግል ማዕሰ። [He came

and put on the Virgin’s garment (flesh)].”308 He further identified Christ’s humanity, which

was assumed from St. Mary with that of Adam’s primordial nature. “ውእቱ ክርስቶስ ተስፋነ፥ መጽአ

ኀቤነ። ስፍሑ ወጥንቱ፥ ሥጋሁ ለአዳም፥ ለብሰ እምድንግል። [Christ, Who is our hope came to us. He made

the primordial flesh of Adam His garment, which He assumed from the Virgin].”309

The incarnation has a far-reaching goal beyond a response to the fall (Gen. 3:14; Gal.

4:4; 1 Jn. 3:8).310 Yared indicated the motif of the incarnation within the context of the fall.

“Mary shone from the very beginning like pure pearl within the loin of Adam. ‘For I was

crucified on the tree for the sake of her and her progeny,’ He said … ‘so that I might deliver

306
“በሀገረ ገሊላ ገብርኤል አብሠራ፥ በብሥራቱ ለመልአክ ተሰብአ አምላክ። … ገብርኤል መልአክ መጽአ ወዜነዋ ለማርያም፥ ጥዩቀ ሠናየ ዜና፥
ከመ ይመጽእ አምላክ ላዕሌሃ። ወረደ መልአክ ዘስሙ ገብርኤል፥ ኀበ ማርያም ሀገረ ገሊላ፥ አብሠራ ወይቤላ ትወልዲ ወልደ፥ ዘስሙ
እግዚአብሔር ምስሌነ። … ወይቤላ መንፈስ ቅዱስ ይመጽእ ላእሌኪ፥ ወኃይለ ልዑል ይሠገው ወይትወለድ እምኔኪ። [Gabriel announced
to Mary in the city of Galilee. And God became human at the annunciation of the angel ... The angel Gabriel
came and announced to Mary the glad tidings that the Lord shall come upon her. The angel whose name is
Gabriel descended to Mary of the city of Galilee. He announced to her and said ‘You shall bear a child Whose
name be God is with us … And he said to her, ‘The Holy Spirit will come upon you, and the power of the
Almighty become incarnate and will be born from you].’” St. Yared, BD, 169, 93, 170-171, 226, 385, 388. See
also Rompay, Humanity’s Sin in Paradise: Ephrem, Jacob of Sarug, and Narsai in Conversation , 203-204.
307
“ሰበከ ለድንግል፥ ምጽአቶ ለቃል፥ ወርቀ ወሜላተ እንዘ ትፈትል። ያርኢ ፈቂዶ ትስብእተ ሐዲሰ፥ ዘእንበለ ዘርዕ ፅንሰ፥ ለገብርኤል ፈነዎ
ያስተዳሉ መቅደሰ፥ መጽአ ወለብሰ ዘድንግል ማዕሰ። [Gabriel told the Virgin the advent of the Word while she was
spinning gold and silk. Having sought to unveil the new mode of incarnation, which is conception without seed,
He sent Gabriel to prepare a dwelling temple. He came and put on the Virgin’s garment].” St. Yared, BD, 169.
Cf. M. Chaine, ed., “The Book of the Nativity of Our Lady St. Mary,” in Corpus Scriptorum Christianorum
Orientalium, Vol. 7, Scriptores Aethiopici, t. 22-23 (text) (Rome: Excudebat Karolus De Luigi, 1909), 9-10.
Metropolitan Anthony, “Mary in the Orthodox Tradition,” in Mary in the Church, ed. John Hyland (Athlone:
Veritas Marist Brothers, 1989), 98-99.
308
St. Yared, BD, 169. Yared further wrote, “ኃቢዖ መለኮቶ፥ ከመ ትሑት ተመሲሎ፥ ከመ ያርኢ በሞቱ፥ አኮ በድካም ዘሐመ
መድኃኒነ፤ አላ ከመ ይሥዓር ግብሮ ለሰይጣን፥ ወበትንሣኤሁ ከመ ያሕይዎ ለአዳም። [Having hid His divinity and become
humble, He showed by His death, and not in weariness that our Saviour suffered. Rather, it is to destroy the
deeds of the devil and to make Adam alive through His resurrection].” See p. 313.
309
St. Yared, BD, 218, 228.
310
St. Yared, BD, 170, 174. Cf. “ለብሰ ሥጋነ፥ ወሰበከ ለነ ግዕዛነ። … ክርስቶስ መጽአ ኀቤነ፥ ወለብሰ ሥጋ ዘይማስን። [He put on
our flesh and proclaimed freedom to us … Christ came to us and assumed a flesh that is perishable].” p. 168.
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them and save them … and I might be glorifed upon of them forever and ever.’”311 Some of

Yared’s texts (see below) could lead to the interpretation that he saw an incarnation despite

the fall. Speaking of the human creation, Yared noted, “ለሐኮ ለሥጋነ፥ በአርአያ ዚአከ። [You created

our flesh after Your own image].”312 Elsewhere, he further said, “ቀዳሚሁ ቃል፥ ነሥአ መሬተ እምድር፥

ወለሐኰ ለአዳም፥ በዘዚአሁ አርአያ ወአምሳል። ቀዳሚሁ ቃል እምአብ ውእቱ፥ እምድኅረ ለሐኰ ለአዳም፥ ርእየ በውስቴቱ

ብእሲተ፥ ከመ ባሕርይ ፅዕዱተ ወብርኅተ፥ ለውሉደ ሰብእ ትኵን መድኃኒተ። [The eternal Word took dust from

the earth and fashioned Adam in His own image and likeness. The eternal Word is from the

Father. After He fashioned Adam, He saw a woman in him that was like a pure and radiant

pearl that is to be a medicine for humankind].”313 The symbolism of St. Mary with precious

pearl hinted at Yared’s perception of the possibility of the incarnation even without the fall.

Yared embraced the ancient Alexandrian patristic tradition, which maintains the far-

reaching scope of the fall: “The human race was in process of destruction. Man who was

created in God’s image … was disappearing, and the work of God was being undone.”314

The divine economy of salvation, which is wrought by the incarnation and resurrection of

Christ, resulted in cosmic redemption. This salvific grace made the entire creation to become

the arena of God’s glory. Yared employed the twofold meaning embedded in ‘Adam.’ He

said: “Our father Adam was created and died. And we also became dead. Christ is crucified

and suffered for us because we are his [Adam’s] members.”315 The early patristic theological

anthropology rendered twofold meaning for “Adam,” namely: the individual person, who

311
“ማርያምሰ ተሐቱ እምትካት፥ ውስተ ከርሡ ለአዳም፥ ከመ ባሕርይ ፀዓዳ። እስመ በእንቲአሃ ወበአዝማዲሃ፥ ተሰቀልኩ ዲበ ዕፅ፥ ይቤ ከመ
አውጽኦሙ፥ አድኅኖሙ . . . ከመ በላዕሌሆሙ እሴባሕ፥ እስከ ለዓለመ ዓለም።” St. Yared, BD, 94.
312
St. Yared, BD, 120.
313
St. Yared, BD, 170, 174.
314
St. Athanasius, On the Incarnation, 31-32.
315
“ዝሰ ሰማያዊ፥ ዝስኩ ዘምድረ ለብሰ፥ አመ ይትመዋዕ አዳም፥ ቀነየ በእንተ አዳም፥ ለብሰ ሥጋ ዚአሁ። ከመ በይእቲ ሥጋ፥ ይሰቀል አመ
ይሰቅልዎ፥ ተሞዓ ሞት ወደንገፀ ሰይጣን። ወሶበ ርእየ መለኮቶ፥ ደንገፀ ወይቤ፥ ዝስኩ መሬታዊ ዘኮነ ሰማያዊ። ሐመ ወሞተ፥ ሲኦለ ወሪዶ
በእንተ አዳም፥ ወበእንተ ደቂቁ አውጽኦሙ፥ እምጽልመት ውስተ ብርሃን። ተፈጥረ አዳም አበ ኵልነ ወሞተ፥ ወንሕነኒ መዋትያን። እስመ
ክርስቶስ ተሰቅለ፥ ወሐመ በእንቲአነ፥ እስመ አባሉ ንሕነ።” [Italics are mine] St. Yared, BD, 313.
 84

was created in the divine image and likeness of God; and also a generic term to refer to the

entire human race (ανθρωπος).316

Nowhere in his liturgical hymnody has Yared referred to human salvation apart

from the fall and the reality of the incarnation. He considered the mystery of the incarnation

as an essential factor for human salvation and subsequent participation in the sacramental

grace. Yared spoke of the debts of sin and death, which humanity inherited through Adam

and the bestowal of eternal life in the incarnate Christ. “በከመ አቡነ አዳም፥ ኵልነ ንመውት። ወከማሁ

በእንተ ክርስቶስ፥ ኵልነ ነሐዩ። [As we all died in Adam, our father, so also we all shall become alive

in Christ].”317 Yared often employed the biblical and patristic typology of the Adam-Christ

antithesis (Rom. 5:12-21; 1 Cor. 15:20-23, 45-49) to explain the human fall in Adam and

salvation in Christ.

Yared envisioned the glorification and exaltation of humanity in the paschal mystery

of Christ. “ዘቀደመ ተፈጥሮ፥ ያቀድም አእምሮ፤ ዘቀደመ መዊተ፥ ያቀድም ተንሥኦ። [The primordial nature shall

attain foreknowledge of the divinity; and the primordial corrupted nature shall become heir

of the resurrection].”318 Added to that, he also wrote, “እስመ ክርስቶስ፥ ቀደመ ተንሥኦ፥ እምኵሎሙ ሰብእ

ሙታን። [For Christ became the first to resurrect from the dead among entire humankind].”319

Yared spoke of the realization of the exaltation of humanity through the saving deeds of the

incarnation. “ነሢኦ ሥጋ እንተ እምኀቤነ፥ ተለዓለ ተሰብሐ፥ እምኀበ አቡሁ። [Having assumed the flesh of our

nature, He became exalted and glorified with His Father].”320 He saw the divine economy of

the incarnate Christ as the ladder for humanity to ascend into the heavenly realm. “ነሢኦ ሥጋ

316
Kelly, Early Christian Doctrines, 167, 171-172, 347-348. See also EOP, ed., The Liturgy of the Ethiopian
Orthodox Church, 239. Origen, Contra Celsum, trans. Henry Chadwick (Cambridge: Cambridge University
Press, 1953), 216, 437-438.
317
St. Yared, BD, 313, 170, 219. Elsewhere, he said, “ዘመጠነዝ ፍቅር፥ አርአየ እግዚአብሔር፥ ለትዝምደ ሰብእ። አዳምሃ ርእዮ
ወልደ፥ ጥቀ እምህከ እምኔነ፥ ፈድፋደ ኪያነ አፍቀረነ። [God has showed this much of love to humankind. When the Son
saw Adam very humiliated He loved us so much]. See St. Yared, BD, 313. Cf. St. Cyril of Alexandria, On the
Unity of Christ, 125-126.
318
St. Yared, BD, 313.
319
St. Yared, BZM, 40.
320
St. Yared, BD, 328.
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ዘኢያውረደ፥ አዕረገ ውስተ ሰማይ። [Having taken the flesh, which He did not bring from above, He

ascended into heaven].”321

The above discussion briefly illustrated Yared’s Christological vision as the basis of

his soteriological perception. Despite his frequent assertion to the reality of the incarnation

within the context of the fall, Yared still saw the possibility of the incarnation even without

the fall. He further saw cosmic redemption as a divine response to the cosmic dimension of

the fall. Relying on some early patristic tradition, especially Syriac Yared spoke of a twofold

cause for the human fall, namely: the deception of the devil (external) and the misuse of the

free will (internal). Nonethless, he employed the Adam-Christ antithesis to ascertain the

reversal of the fall in the salvific works of the incarnate Christ. Yared saw the importance of

the divine-human cooperation to facilitate the human participation in the salvific grace.

In what follows, I will deal with Yared’s theology of the incarnation in light of divine

revelation and the economy of salvation. The liturgical and theological interpretation of the

various feasts of the incarnate Lord Christ, as reflected throughout the Yaredean corpus will

enhance the discussion of Yared’s soteriology.

2.2 The Incarnation: The Climax of Revelation & Divine Economy

Yared’s theology of the incarnation furnished readers with an array of symbols and

imagery. The soteriological reading and the typological interpretation of the diverse biblical

images, metaphors, types, episodes, events, figures and prophecies that foreshadowed the

fulfillment of the divine economy shows his biblical scholarship.322 Ephrem the Syrian, who

was an influential author on Yared, is a typical patristic figure of the ancient Syriac tradition

321
St. Yared, BD, 335. A little further, Yared also said, “ዘኢያውረደ አዕረገ፥ ሥጋ እንተ ነሥአ፥ ወረሰያ ምስለ መለኮቱ። [The
flesh, which He did not bring from above, but He assumed and united with His divinity is ascended].” p. 338.
322
“ንስማዕ ነቢያተ፥ ወዳዊትሃ ንጉሠ ፳ኤል፥ ወንዘምር መጻሕፍተ ቅዱሳተ። [Let us hear the prophets and David, the King of
Israel. Also let us sing the Holy Scriptures].” St. Yared, BD, 228. Elsewhere, Yared exhorted the faithful saying:
“ዑቅ ወልድየ፥ ወኢትኅድግ ተኃሥሦ መጻሕፍት። እስመ በህየ ትረክብ፥ ፈሪሃ እግዚአብሔር፤ ወይመርሐከ ፍኖተ፥ ዘአስተዳለወ ለእለ
ያፈቅርዎ። [My child, be cautious and do not give up the search for Scriptures. For you will attain the fear of God
and it will lead you to the path, which God prepared for those who love Him].” see. p 133.
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for symbolic and poetic theologizing. “He clothed Himself in our language, that He might

clothe us in his mode of life.”323 Speaking of Ephrem’s approach, Francis Young observes,

“Ephrem… recognized the gulf, or ‘chasm,’ as a fundamental theological, and therefore

hermeneutical, principle. … Knowledge of God is only possible because the hidden One has

chosen self-revelation.”324 Commenting on Ephrem’s symbolic world, Sidney H. Griffith also

says, “His style of religious disourse was not academic; it was deeply contemplative, based

on a close reading of the scriptures, with an eye to the telling mystic symbol (râzâ) or ‘type’

in terms of which God chose to make revelations to the church.”325 As was noted, Yared’s

liturgical hymnody incorporated some elements of the early patristic theology, especially of

the Syriac and Alexandrian traditions. He employed theology of the incarnation as a useful

hermeneutical tool for soteriological reading of Scriptures.326

Yaredean hymns affirm the accomplishment of salvation of humankind through the

saving deeds of the incarnate (Divine-Human) Saviour. Yared’s theology of the incarnation

underscores the eternal co-existence of the incarnate Christ with the Father and the Holy

Spirit. The consubstantiality of the Son with the Father and the Holy Spirit is the underlying

principle for Yaredean soteriology: “በኵለሄ ሀሎ፥ አልቦ አመ ኢሀሎ። [There was no time when He

was not. He is present everywhere].”327 Yared’s liturgical expression of the eternal existence

of the Son shows his acceptance of the Nicene faith through early patristic sources. He spoke

323
Brock, The Luminous Eye, 60. See also Sebastian Brock, “The Robe of Glory,” The Way 39 (1999) : 250-51.
Stefan Weninger, “Ephrem,” ed., Siegbert Uhlig. Encyclopedia Aethiopica 2 (2005) : 331-332.
324
Francis Young, Biblical Interpretation and the Formation of Christian Culture (Massachussets: Hendrickson
Publishers, 2002), 145-146.
325
Sidney H. Griffith, ‘Faith Adoring the Mystery’: Reading the Bible with St. Ephraem the Syrian (Milwaukee,
Wisconsin: Marquette University Press, 1997), 8.
326
Abraha, “Quotations from Patristic Writings and References to Early Christian Literature in the Books of St.
Yared,” 345-395. Cf. EOP, The Church of Ethiopia Past and Present, 13. Kassa, Yared & his Hymnody, 63-182.
327
St. Yared, BD, 197. Kassa referred to the Cyrillian Coprus as the textual source for this Yaredean hymn. See
Kassa, Yared and his Hymnody, 89. On the contrary, Abraha suggested that De Recta Fide be the actual source.
See Abraha, “Quotations from Patristic Writings and References to Early Christian Literature in the Books of St.
Yared,” 362-363. Speaking of the eternal existence of the Son, Yared sang, “ሃሌ ሉያ፥ ወልዶ መድኅነ ንሰብክ፥
ዘእምቅድመ ዓለም ሀሎ።” St. Yared, BD, 160. Referring to the incomprehensibility of the eternity of the Son of God,
Yared said, “ኢይክሉ አእምሮ ሕላዌሁ ለወልድ። [No one can comprehend the existence of the Son].” See p. 169.
 87

of nature and Scripture as the two witnesses328, which God ordained to instruct humanity

towards the eternal plan of the divine economy. Yaredean hymnody shows adherence to the

Nicene theology, which rectified the fallacy of Arian subordination of the Son and affirmed

the consubstantiality and co-eternity of the Son and the Father.329

Yared made some references to the immanent Trinity and economic Trinity. As was

mentioned, Yared began his liturgical hymnody with a Trinitarian Doxology: “Hallelujah to

the Father, Hallelujah to the Son, and Hallelujah to the Holy Spirit.”330 Yared made the

distinction of the persons and unity of essence in the Triune God. “፩ደ ምኵናነ፥ ወ፩ደ ሥልጣነ፥ ፫ተ

አስማተ። [One Sovereignty and One Authority, yet three names].”331 Yaredean doxological

hymnody calls the faithful to the worship of the Father through the Son in the Holy Spirit.

Yared envisioned the incarnation of the Son of God as the summit of divine revelation. He

saw the salvific works of Christ as the execution of the divine plan ordained from eternity.

“We shall proclaim the graciousness of our God, Who existed from eternity and yet spoke to

Moses. The prophets became the first to know and the apostles followed His footsteps.”332

The Trinitarian plan of salvation is realized in the fullness of time.333 Now I will turn in the

next section to the liturgical and theological treatment of the major feasts of the Lord Christ.

328
Ephraem the Syrian also referred to Nature and Scripture as “the two twin sources of revelation.” See
Griffith, ‘Faith Adoring the Mystery,’ 8.
329
“ኢየዓቢ አብ እምወልዱ፥ ወኢየሐፅፅ ወልድ እምወላዲሁ፥ ኅቡር ህላዌሁ ምስለ አቡሁ። [The Father is not greater than His
Son. And the Son is not inferior to the One that begot Him since He is co-existent with His Father].” St. Yared,
BD, 208. Cf. John Behr, The Nicene Faith: The Formation of Christian Theology, vol. 2 (Crestwood, New
York: St. Vladimir’s Seminary Press, 2004), 301-307, 342-360.
330
St. Yared, BD, 159.
331
St. Yared, BD, 167.
332
“ንዜኑ ዘአምላክነ ኂሩተ፥ ዘእምቅድመ ዓለም ሀሎ፥ ለሙሴ ተናገሮ። ነቢያት ቀደሙ አእምሮ፥ ሐዋርያት ተለዉ አሠሮ። [We shall
proclaim the goodness of our Lord. The eternal God spoke to Moses. The prophets first knew about Him, and
then the apostles followed His steps].” St. Yared, BD, 76. Elsewhere, Yared also said, “ወበነቢያት ተሰብከ፥ እሙነ ኮነ
በውስተ ኦሪት፥ ወተዓውቀ በሐዋርያት። [And He was proclaimed by the prophets. He became truth in the Torah, and He
became known by the apostles].” See p. 162.
333
“ወያስተርኢ ሒሩቶ በላዕሌነ፥ ዘእምቅድመ ዓለም ሀሎ … ርእዩኬ ዘከመ አፍቀረነ እግዚአብሔር። [And He shall reveal upon us
His goodness, which existed from eternity … See how God so loved us].” St. Yared, BD, 220. He saw salvific
grace prevailing in the fullness of time: “ፈነዎ አቡሁ ለወልዱ በዕድሜሁ፥ ይግበር ሰላመ፥ ወያድኅን ኵሎ ዓለመ። አምላክነ መጽአ፥
ንጉሥነ መጽአ፥ ተአዛዜ ከዊኖ መጽአ፥ ከመ ይፈጽም ፈቃደ አቡሁ መጽአ፥ የሀበነ ሰላመ መጽአ። [The Father sent His Son in the
fullness of time so that He might make peace and save the entire world. Having been obedient, our Lord and
King came to fulfill the will of His Father and grant us peace].” p. 164.
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2.2.1 Yared’s Exposition of the Feasts of the Incarnate Christ

Yaredean soteriology does not consider liturgical anamnēsis as a historical repetition

of past events of salvation. Yared observed liturgical anamnēsis as the living experience of

the ever present reality of salvation here and now. The liturgical celebration provides the

worshipping faithful with a foretaste of the eschatological hope, as it commemorates the

historical events of salvation. The following pages briefly explore Yared’s Christology and

cosmology, which are the two main pillars of his soteriology as reflected in the feasts of the

incarnate Lord Christ.334

2.2.1.1 The Feast of the Nativity

Yaredean hymnody considers the Nativity of the Lord as the feast of the incarnation.

In his Nativity Hymns, for instance, Yared said: “The shepherds saw Him and the angels

glorified Him Who was born from the Blessed Virgin Mary. He was born and came to us.

He assumed our flesh to redeem and save the world. The Christ Child was born to us.”335 St.

Ephrem also recounted the joint praise and worship of the angels and the shepherds at the

Lord’s Nativity.336 Yared affirmed the virgin birth of the Creator of humanity. He employed

a Marian typology, which is also admittedly Christocentric: “The Rod of Aaron, which

blossomed in the temple without being planted and watered … Likewise, you also dwelt in

the temple with holiness and purity … And from you has sprung the true fruit of life, our

334
Ethiopic liturgical calendar assigns nine major feasts of the Lord Christ, namely: the Annunciation (ብሥራት),
Nativity (ልደት), Baptism (ጥምቀት), Transfiguration (ደብረ ታቦር), Palm Sunday (ሆሳዕና), Crucifixion (ስቅለት), Easter
(ትንሣኤ), Ascension (ዕርገት) and Pentecost (ጰራቅሊጦስ). Gorgorios, History of the Ethiopian Orthodox Täwaḥǝdo
Church, 125-133. Cf. Crummey, “Church and nation: the Ethiopian Orthodox Täwaḥədo Church (from the
thirteen to the twentieth century),” 460.
335
“ርእይዎ ኖሎት፥ አእኰትዎ መላእክት፥ ለዘተወልደ እማርያም እምቅድስት ድንግል። ተወልደ ወመጽአ ኀቤነ፤ ወለብሰ ሥጋነ፥ ከመ ይቤዙ
ወያድኅን ዓለመ፤ ሕፃን ተወልደ ለነ ክርስቶስ።” St. Yared, BD, 205. A little further, he said: “ኢሳይያስ እንዘ ይብል ሕፃን ተወልደ
ለነ ከመ ያሕይወነ መጽአ ኀቤነ ወወረደ እምላዕሉ ወተሠገወ ውስተ ማኅፀነ ድንግል።” p. 214. Here Yared alluded to Isaiah 9:6.
336
Ephrem the Syrian, “Hymns on the Nativity, 7:1, 5,” Hymns, trans. with introduction by Kathleen E. McVey
& preface by John Meyendorff (New York: Paulist Press, 1989), 115-116.
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Lord and Saviour Jesus Christ. O holy one, you bore a child without intercourse.”337 Yared

defended the virgin birth of Christ and thereby St. Mary’s perpetual virginity: “እምድኅረ

ተወልደ፥ ድንግልናሃ ተረክበ። [Her virginity was retained after He was born].”338

Yared described the celebration of the Church’s feast days as the liturgical anamnēsis

of the economy of salvation. “እስመ ተወልደ፥ ንጉሥየ ወአምላኪየ። ተፈሥሒ ነፍስየ ዮም፥ በበዓለ እግዚአብሔር።

[Rejoice, my soul today in the feast of God, for my King and my God was born].”339 The

hymn of the Nativity refers to the soteriological importance of the reality of the incarnation

being made present here and now (Lk. 2:11ff). Yaredean hymnody speaks of the continued

work of the Holy Spirit in the history of salvation by tracing the role of the Spirit at the time

of the patriarchs, the wandering Israelite people, kings and prophets of the Old Testament

and in the era of the Apostles.340 Yared made frequent allusions to the manifold biblical

types, images, symbols, events, metaphors and prophecies as typological prefigurations of

the salvific works of the incarnate God.341 He dwelt on the Syriac tradition, and especially St.

Ephrem’s symbolic expression of the mystery of the incarnation.342 Ephrem, one of the most

influential Syriac authors on Yared, wrote: “Revelations gazed at You; similes awaited You;

337
The Gə’əz text reads: “በትረ አሮን፥ እንተ ሠረፀት ዘእንበለ ተክል፥ ወኢሠቀይዋ ማየ በቤተ መቅደስ፥ … ከማሃ አንቲኒ፥ ነበርኪ ውስተ
ቤተ መቅደስ፥ በቅድስና ወበንጽሕ … ወሠረፀ እምኔኪ፥ ፍሬ ሕይወት ዘበአማን፥ እግዚእነ ወመድኃኒነ ኢየሱስ ክርስቶስ። ኦ ቅድስት፥ ዘእንበለ
ሩካቤ፥ ረከብኪ ወልደ።” Cf. Lash, “Gate of Light,” 147.
338
St. Yared, BD, 207.
339
St. Yared, BD, 187. It is worth noting the liturgical performance of the feast of the Nativity at the ancient
rock-hewn church of Lalibela in the Northern Ethiopia where the chorus of clergy chanting upon the cliff at St.
Mary’s Church representing the heavenly angels at the Nativity; while the other chorus of clergy chanting on the
the Church’s ground symbolizing the shepherds in Bethlehem. This liturgical praxis shows the theological depth
of the feast and the unifying role of hymnody. See Merahi, The Most Versatile Ethiopian Scholar, 47-49.
340
Velat, “Études Sur Le Me’eraf. Commun de l’office divin éthiopien. Introduction, traduction française,
commentaire liturgique et musica,” 171-174, 184-186. Elsewhere, Yared mentioned the fulfillment of the divine
economy of salvation in the plēroma. “መጽአ በዕድሜሁ፥ ንዑ ንሑር ውስተ ቀበላሁ፥ ወናንሶሱ በብርሃነ ስብሐቲሁ፥ ኖላዊ መጽአ፥
ዘይርኢ አባግዒሁ። [He came in the fullness of time, and let us go to welcome Him and walk in the light of His
glory. A Shepherd, Who tends His flock, has come].” p. 231.
341
“እምኦሪተ ሙሴ እስከ ነቢያት፥ ሰበኩ ምጽአቶ ለዋሕድ፥ ለወልደ እግዚአብሔር፥ መንግሥቱ ሰፋኒት። [From the Torah of Moses
until the prophets, they proclaimed the coming of the Only Begotten Son of God Whose Kingdom prevails].”
St. Yared, BD, 160.
342
Keon-Sang An, An Ethiopian Reading of the Bible: Biblical Interpretation of the Ethiopian Orthodox
Tewahido Church, with a foreword by William A. Dryness & preface by Joel B. Green (Cambridge: James
Clarke & Co, 2016), viii, 122, 132-133, 219.
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symbols expected You; likeness longed for You; parables took refuge in You.”343

Yared explained the Christological connotations of Psalm 72:6 and interpreted the

imagery of the fleece as the symbol of Mary whereas, the dew as a typological prefiguration

of the Word of God. “ዳዊትኒ ይቤ፥ ወይረድ ከመ ጠል፥ ውስተ ፀምር፤ ፀምርሰ ይእቲ ማርያም። … እፎ ተገምረ፥ ውስተ

ማኅፀነ ድንግል ኃደረ። ዘሰማየ ሰማያት ኢያገምሮ። … ተወልደ እምኅቡዕ፥ ውስተ ክሡት። ቃል ሥጋ ኮነ። [And David

said, ‘He shall descend like dew upon a fleece.’ Mary is the fleece … How was He carried in

the Virgin’s womb He Whom the highest heaven cannot bear? … He was born from the

hidden to the revealed; the Word became flesh].”344 Yared employed the incarnation as a

hermeneutical tool for his interpretation of the Christological allusion of the Old Testament.

The diversity of the typological imagery of the incarnation is quite extant in Yared’s

soteriological genre. He read and interpreted numerous biblical texts in light of the saving

deeds of the incarnate Christ. “እሳት በአጽርቅት ተጠብለለ . . . እፎኑመ በከርሥ ተገምረ፥ ሙሴ ወዳዊት ዘሰመይዎ

ጠለ፥ ማርያም ወለደት ቃለ። [The Fire was wrapped with swaddling clothes … How was He Whom

Moses and David called Dew borne in the womb? Mary gave birth to the Word].”345 The

fleece of Gideon served as a sign of victory over the enemies. The Book of Judges recounts

that Gideon asked God for the dew to come first upon the fleece and not elsewhere. Gideon

asked again for the dew to rest only on the surrounding area but not upon the fleece (Judg.

6:36-40). Yared employed this typological allusion to explain the descent of the Word of God

into the womb of the Blessed Virgin Mary. He employed the imagery of the fleece to signify

the divine maternity of St. Mary, the uniquely chosen vessel of God for the divine economy.

343
McVey, trans., Ephrem the Syrian: Hymns, 298. Cf. George A. Egan, An Analysis of the Biblical Quotations
of Ephrem: in “An Exposition of the Gospel,” CSCO, vol. 443 (1983), 23-36, 49-53.
344
St. Yared, BD, 93, 164, 197, 204, 379-381. “ፀምር ፀዓዳ፥ እምነገደ ይሁዳ። [She is a fleece from the tribe of Judah].
St. Yared, BZM, 56. Elsewhere, Yared added: “ዘእምቅድመ ዓለም ሕላዌሁ፥ ፈነዎ ለገብርኤል ይስብክ ምጽአተ ዚአሁ። ወረደ
ለሊሁ፥ ከመ ያድኅን አባግዒሁ፥ …። በከመ ይቤ ዳዊት በመዝሙር፥ ‘ወይወርድ ከመ ጠል፥ ውስተ ፀምር።’ [He Whose existence is
from eternity sent Gabriel to proclaim His advent. He descended so that He might save His sheep … As David
said in the Psalter, ‘He shall descend like a dew descends upon a fleece’].” pp. 173-174.
345
St. Yared, BD, 227. Admittedly, the implied biblical texts of Moses and David are recorded in Deut. 32:4 and
Ps. 72:6.
 91

Yared provided a soteriological reading of the prophetic text of Isaiah 11:1, “A shoot

shall come out from the stump of Jesse, and a branch shall grow out of his roots.” He then

employed this prophecy to relate St. Mary’s birth to the Davidic lineage and illustrate the

virgin birth of the incarnate Son of God.346 Yared characterized the virgin birth of Christ as a

profound mystery befitting the divinity, which transcends human comprehension.347 He

noted that the virgin birth of the Son of God without an earthly father in the fullness of time

(plerōma) is an indication to His eternal birth from the Father without a heavenly mother.

“ኢኃሠሠ አበ፥ በዲበ ምድር፥ ወኢእመ በሰማያት። [He neither sought a father on earth nor a mother in

heaven].”348 Scriptures refer to Christ as the Son of the Father with respect to His eternal

birth; and they also called Him the Son of Man on account of His earthly birth from St.

Mary. Yared marveled at the virgin birth of the incarnate Christ.349

Yared drew upon the multifaceted episode of the Nativity to affirm the reality of the

incarnation. He adored the One that was born of the Virgin Mother as the Maker of heaven

and earth. Ethiopian Christology embraces the traditional epithet of St. Mary as “a Virgin-

Mother,” which is foundational to understanding the “God-Human” nature of the incarnate

Saviour.350 Yared defended Mary’s perpetual virginity to safeguard the divinity of Christ.351

346
“በከመ ይቤ ኢሳይያስ፥ ትወጽእ በትር እምሥርወ ዕሤይ፥ ወየዓርግ ጽጌ እምጕንዱ። ውእቱኬ ወልድ ውእቱ፥ ወአልቦ ማኅለቅት
ለመንግሥቱ።” St. Yared, BD, 163. A little further, Yared also said: “ንሰብክ ወልደ እምዘርዓ ዳዊት፥ ዘመጽአ ወተወልደ በሥጋ
ሰብእ፥ እንዘ ኢየዓርቅ እመንበረ ስብሐቲሁ። ውስተ ማኅፀነ ድንግል ኃደረ፥ ሥጋ ኮነ ወተወልደ። ትጉሃን የአምኑ ልደቶ፥ ወሱራፌል ይቀውሙ
ዓውዶ። መጽአ ይቤዝወነ ውስተ ዓለም፥ የሀበነ ሰላመ፥ ጋዳ ያበውዑ ቊርባነ።” See pp. 165, 185.
347
“ተወልደ በተድላ መለኮት፥ ብሑተ ልደት፥ እማርያም እምቅድስት ድንግል። … ተወልደ እምኅቡዕ ውስተ ክሡት፥ እማርያም እምቅድስት
ድንግል። [He was born with a birth that is befitting the divinity - a unique birth from the Holy Virgin Mary].” St.
Yared, BD, 186, 188, 189.
348
St. Yared, BD, 165, 195. Cf. “እምአብ ተወልደ፥ እምቅድመ ዓለም፥ … ተጸውረ በከርሥ፥ ተአቊረ በማኅፀን። … ዘኢሀሎ አላ ዘሀሎ
ዘእምቅድመ ዓለም፥ ተወልደ እምብእሲት፥ እም እንተ ኢተአምር ብእሴ። [He was born from the Father before the creation of
the world … He was conceived and carried in the womb … He Who is existent from eternity before the creation
of the world was born from a woman that does not know a man].” See p. 186.
349
“ውእቱ ቃል፥ ሥጋ ኮነ፥ ወኃደረ ላዕሌሃ። እፎ ተወልደ፥ እንዘ ኢይትረኃው መናሥግት ዘሥጋ። አማንኬ መንክር ግብሩ ለኬንያ። [The
Word became flesh and dwelt in her. How was He born while the gates of the flesh were not opened? Truly, the
works of the Architect is wondrous!].” St. Yared, BD, 171. Added to that, Yared also chanted, ወበእንተዝ መንክር
ልደቱ፥ እምድኅረ ተወልደ፥ ድንግልናሃ ተረክበ። [And therefore, His birth is marvelous. Her virginity was unchanged even
after He was born].” p. 228.
350
“እምሰማያት ወረደ፥ ውስተ ማኅፀነ ድንግል ኃደረ። ቃል ሥጋ ኮነ፤ ወውእቱ ዘሰማየ ገብረ፥ ወምድረ ሣረረ እምድንግል ተወልደ። …
ወእምድኅረ ተወልደ ድንግልናሃ ተረክበ። እሙነ ኮነ ልደቱ፥ ብርሃነ ኮነ ምጽአቱ፥ ለመድኃኒነ ክርስቶስ።” St. Yared, BD, 186-187.
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He took on the Gloria in Excelsis Deo (Lk. 2:14) as a biblical witness to the united divine-

human nature in the person of the incarnate Lord: “ወግብተ መጽኡ፥ ብዙኃን ሐራ ሰማይ፥ እንዘ ይሴብሑ

ወይብሉ፥ በፈቃደ አቡሁ፥ ተወልደ ለነ ክርስቶስ፥ … እንዘ ይሴብሑ ወይዜምሩ፥ ለዘበሥጋ ሰብእ አስተርአየ። [Myriads of

the heavenly hosts suddenly came, singing and saying, ‘Christ is born to us with the will of

His Father’ … They were chanting and singing to Him Who was revealed in the human

flesh].”352 For Yared, the liturgical imagery of “heaven” and “earth” respectively shows the

exaltation of humanity and the condescension of divinity at the incarnation. Yaredean

hymnody often features the transhistorical facet of the mystery of the incarnation: “Today,

Bethlehem is adorned with magnificence praise, for the King of Praise was born in there.”353

Yared’s Hymns on the Nativity are full of wonders at the exuberant mystery of the

incarnation. “ወተወልደ እምኅቡዕ፥ ውስተ ክሡት፥ ወአስተርአየ ዘበመልክዓ ራእዩ ለአቡሁ። [And He was born

from the hidden to the revealed. He revealed Himself in the Image of His Father].”354 Early

Syriac theology, seminal to Yaredean hymnody, speaks of the paradox of the incarnation as

- visible vis-à-vis invisible, heavenly vis-à-vis earthly, divine vis-à-vis human.355 St. Ephrem

for instance, mentioned the dual birth of Christ and said, “I give thanks for Your first birth

hidden and concealed from all creatures. I also give thanks for Your second birth, revealed

and younger than all creatures who yet [are] in Your hands!”356 Yared compared the cosmic

abode of God to the indwelling womb of the Virgin.357 Marvelled at the wondrous mystery

351
St. Yared, BD, 198.
352
St. Yared, BD, 230. Marvelled at the ineffable mystery of the incarnation, Yared also said: “እምድንግል መናሥግተ
ኢያርኂዎ፥ ዘኪሩቤል ኢርእዮ፤ ወዘአስተርአየ በደኃሪ መዋዕል። [He Whom the Cherubim does not even see is revealed in the
fullness of time, without opening the gates of the Virgin].” See p. 220.
353
“ዮም ቤተልሔም፥ ተሠርገወት በስብሐት፥ እስመ በውስቴታ ተወልደ፥ ንጉሠ ስብሐት::” St. Yared, BD, 186.
354
St. Yared, BD, 210, 216. Yared spoke of the divine condescension at the mystery of the incarnation: “ተወልደ
እምኅቡዕ ውስተ ክሡት፥ እማርያም እምቅድስት ድንግል። [He was born from the hidden to the revealed from the Blessed
Virgin Mary].” St. Yared, BD, 186, 188, 189.
355
St. Ephrem, “Hymns on the Nativity 1:72, 84,” 72-73. St. Ephrem, “Hymns on the Nativity 3:5,” 83-84. St.
Ephrem, “Hymns on the Nativity 9:15,” 127. Cf. Mary Hansbury, trans., Hymns of Saint Ephrem the Syrian
(Fairacres, Oxford: SLG Press, 2006), 1-4.
356
St. Ephrem, “Hymns on the Nativity 27:19,” 213.
357
“ሰማይ ወምድር ዘኢያገምሮ፥ ማኅፀን ድንግል ፆሮ። እንዘ አምላክ ውእቱ፥ ኃደረ ወተገምረ ውስተ ማኅፀነ ድንግል። [He Whom heaven
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of the Lord’s Nativity, he said, “The Lord of heaven and earth laid in the manger. Fire is

wrapped with swaddling clothes and He sucked milk. Today, He Whom the Seraphim carry

with the wings is carried in the womb. The Virgin embraces the Lord with her arms].”358

Yaredean hymns speak of the double role of St. Mary both as the servant and mother of

God.359 Yared further drew on the imagery of nature and then put the waves of the sea in

juxtaposition with the flow of milk from the Virgin Mother, which the incarnate God sucked

from her breast. The aforementioned liturgical hymns altogether express the wonder of the

mystery of the incarnation.360

Yared used the imagery of clothing to illustrate another soteriological paradigm of

“darkness-light.” He described the incarnation in terms of the divine task of “putting on

light” and “stripping off darkness.” In asserting this, Yaredean hymns portray Christ as the

“Sun of Righteousness” that shines forth to the entire world and dispels the darkness of sin

and the shadow of death. “ፀሐየ ጽድቅ፥ እምድንግል ሠረቀ … ፀሐየ ጽድቅሰ፥ ውእቱ ኢየሱስ ክርስቶስ። [The Sun

of Righteousness did rise from the Virgin ... Jesus Christ is the Sun of Righteousness].”361 St.

and earth cannot carry, the womb of the Virgin bore Him. While He is God, He dwelt and was carried in the
Virgin’s womb].” St. Yared, BD, 186. A little earlier, he marvelled at the ineffable mystery of the incarnation
that surpasses the human understanding. “ኦ ድንግል ጠባብ፥ ናሁ ኮንኪ ጽርሐ ቅድሳቱ ለአብ፥ ኪያኪ ሠምረ፥ ይፀወር ፀሐየ ጽድቅ፥
ውስተ ማኅፀንኪ። ወናሁ ዜኖኩኪ፥ ዓቢየ ምሥጢረ፥ ዘኢተከሥተ ለሰብእ። [O confined Virgin, behold, you have now become
the indwelling chamber of the Father. The Sun of Righteousness chose you and He dwelt in your womb. And
behold, I told you a great mystery that was not revealed to human].” See p. 172.
358
“እግዚአ ሰማያት ወምድር በጎል ሰከበ። እሳት በአጽርቅት ተጠብለለ፤ ሐሊበ ጠበወ ዮም፥ ዘይፀውርዎ ሱራፌል በክንፍ በከርሥ ተፀውረ፤
እግዚእ በሰረገላ ተሐቅፎ ድንግል።” St. Yared, BD, 186-187, 197.
359
“እንቲአሁ ዓመተ፥ እመ ረሰየ። [He made His servant a mother].” St. Yared, BD, 172. For Yared’s dependence on the
Cyrillian corpus, see Abraha, “Quotations from Patristic Writings and References to Early Christian Literature
in the Books of St. Yared,” 380. Cf. “ሰማይ ወምድር፥ ውስተ እዴሁ ንቡር፥ ተፀውረ በከርሣ እግዚአብሔር . . . ናስተብፅዓ
ለማርያም፥ እሙ ለአማኑኤል፥ ደመና ቀሊል፥ መዝገቡ ለቃል . . . እሙኒ ዓመቱኒ፥ ሰመያ ማኅደረ መለኮት። [God in Whose hands are
heaven and earth, was carried in her womb … Let us praise Mary, the Mother of Emmanuel, the light cloud and
treasure of the Word ... He made His mother and His servant the indwelling of the divinity].” p. 229. Reflecting
on the paradoxical scene of the incarnation, Ephrem puts the Blessed Virgin’s words as such: “… For I am
servant of Your divinity, but I am also mother of Your humanity, [my] Lord and [my] Son.” See St. Ephrem,
“Hymns on the Nativity 5:20,” 109.
360
“ዮም ዘያሌዕሎ ለማዕበለ ባሕር፥ ሐሊበ ጠበወ፥ ኢንክል ከቢቶቶ በአርምሞ። [Today, He Who is stirring the waves of the sea
sucked milk. And we cannot hide it with silence].” St. Yared, BD, 186. Cf. “ኃብአ ርእሶ ክርስቶስ በላዕሌሃ፥ እስመ ውእቱ
ፈጠራ ወሣረራ። መንክርኬ ግብረ እደ ኬንያ። [Christ hid Himself in her, for He created and fashioned her. Wondrous is
the handiwork of the Architect ].” p. 228.
361
St. Yared, BD, 180, 187.
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Jacob of Seroug (d. 520/521) further allegorized the Lukan account of the Visitation as such:

“Morning and evening met one another … Mary is the Morning and bears the Sun of Justice

(cf. Mal 4:2), but Elizabeth is the evening who bears the burning light (cf. Jn. 5:35).”362

The exchange of the inner properties of humanity and divinity that took place at the

moment of the incarnation enabled humankind to put on the “Robe of Light.” Yared thus

chanted, “ዘይትዓፀፍ ብርሃነ ከመ ልብስ፥ ተወልደ ለነ መድኅን። [A Saviour, Who put on light as a garment

was born to us].”363 Yared said that the Author of Life imparted the gift of incorruptibility to

humanity by putting on the corruptible human nature.364 He mentioned the humble descent

of the Word of God from the lofty throne in the highest heaven, that is to say, the Cherubim

into the cave of Bethlehem so as to make possible the ascent of humanity into the heavenly

realm. “ዘዲበ ኪሩቤል ይነብር፥ ሰከበ ውስተ ጎለ ዕብን። ተጠብለለ በአጽርቅት፥ ዘይትዓፀፍ ብርሃነ ከመ ልብስ። [He Who

is sitting upon the Cherubim laid in the manger. And He Who puts on light like a garment

is wrapped with swaddling clothes].”365 The swaddling clothes of the Nativity became such

an inevitable exchange for humanity to put on the robe of light.

Yared explained salvation as the re-creation of the entire cosmos. The Creator came

into the world and dwelt in the womb of the Virgin in order to re-create humanity anew. He

envisaged the re-creation of the cosmos as the soteriological dimension of the incarnation.

362
St. Jacob of Serug, On the Mother of God, 49. See also pp. 40, 55.
363
St. Yared, BD, 172, 176, 188, 207. For a detailed account of the light imagery, see Tadros Y. Malaty, St. Mary
in the Orthodox Concept, Book IV (Alexandria: ST. George Coptic Church, 1978), 31. G. G. Meersseman,
trans., The Acathistos Hymn: Hymn of Praise to the Mother of God (Fribourg, Switzerland: The University
Press, 1958), 37.
364
“ተወልደ ወመጽአ፥ በሥጋ ሰብእ መዋቲ። [He came and was born in human flesh that is perishable].” St. Yared, BD,
164, 193, 195. Cf. “ተመሲሎ ኪያነ፥ ሰበከ ለነ ግዕዛነ። [Having resembled us, He proclaimed deliverance to us].” p.
197.
365
St. Yared, BD, 197. Yared saw the adoration of Christ, Who is the Creator of light, as the sole purpose for the
coming of the Magi that were led by the star. “ኮከበ ርኢነ ወመጻእነ፥ ከመ ንስግድ ሎቱ፥ ለዘፈጠረ ብርሃነ። [We saw the star
and came so that we might worship Him Who created light].” See p. 198. Yared’s allegorical interpretation of
the gifts of the Magi described the frankincense as the symbolism of the eternal priesthood of the Lord Jesus;
whereas the gold represents His eternal Kingship. “ዕጣነ ያበውኡ በእንተ ክህነቱ፥ ወርቀ ያመጽኡ፥ በእንተ መንግሥቱ። እስመ
ንጉሥ ዓቢይ ውእቱ፥ ወአልቦ ማኅለቅት ለመንግሥቱ። [They shall bring frankincense on account of His priesthood; they
shall present gold on account of His Kingship, for He is the Almighty King and there is no end for His reign].”
See p. 185, 204.
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The entire creation took part in the magnificent glory of the mystery of the incarnation: “እንዘ

ይትፌሥሑ አድባር፥ ወይትኃሠዩ አውግር፥ ወዕፀወ ገዳምኒ ይጠፍሑ በአዕፁቂሆሙ። እስመ ተወልደ ለክሙ ዮም፥ ቤተ ያዕቆብ

ዘይኴንን፥ ወልድ ፍጹም፥ መድኃኔዓለም። [While the mountains rejoiced and the hills gladdened, the

trees of the wilderness clapped with their branches. For today the Perfect Son, Who is the

Saviour of the world that will reign the house of Jacob is born to you].”366

Yared described the cosmic renewal brought at the incarnation of the Lord Christ.

“በእንተ ልደቱ ለክርስቶስ፥ አድባር ኮኑ ኅብስተ ሕይወት፥ ወዕፀወ ገዳምኒ ፈረዩ፥ አስካለ በረከት፥ ወማየ ባሕርኒ ኮነት፥ ሐሊበ

ወመዓረ። [On account of Christ’s birth, the mountains became bread of life and the trees of the

wilderness sprouted and bore fruits of blessings, and the waters of the sea became milk and

honey].”367 On the basis of the cosmic liturgy of the incarnation, he envisioned the entire

cosmos as the arena of God’s glory. “አጽነነ ሰማያተ ወወረደ፥ ባሕርኒ ርእያ አእኰተቶ፥ ወምድርኒ ሰገደት ሎቱ፥ ሶበ

ትሬኢ ስብሐተ ልደቱ። እንስሳ ገዳምኒ አንከሩ ርእየቶ፥ ብሑተ ልደት ርእይዎ ኖሎት፥ ተፈሥሑ ዓቢየ ፍሥሐ። [He opened

the heavens and descended. Having seen Him, the sea praised Him. And the earth bowed to

Him as it encountered the glory of His Nativity. Animals of the wilderness wondered at His

countenance. The shepherds rejoiced greatly when they saw the unique birth].”368

Yared recounted the joy of the heavenly hosts at the scene of the Lord’s Nativity.

“ከመ ያብርህ፥ በእንተ ኵልነ፥ መድኅን ወረደ፥ ኖላዊ ኄር ዘያበርህ ለነ። ኦሆ ይቤ፥ ወመጽአ። ፀሐይ ወወርኅ፥ ይሰግዱ ሎቱ፥ ሶበ

ርእዩ ስብሐተ ልደቱ። ወከዋክብተ ሰማይኒ፥ ኃይለ ልዑላን፥ እምግርማሁ ይርዕዱ፥ መላእክት ይሰግዱ ሎቱ። [The Saviour

and Good Shepherd descended to shine for us all. Having said yes, He came. The sun and

the moon worship Him when they look at the glory of His Nativity. And the stars of the sky

366
St. Yared, BD, 184, 187. Yared also mentioned the miraculous and mystical transformation of the created
world at the birth of the incarnate Christ. Cf. “በእንተ ልደቱ ለክርስቶስ፥ አድባር ኮኑ ኅብስተ ሕይወት፥ ወዕፀ ገዳምኒ ፈረዩ አስካለ
በረከት። ወማየ ባሕርኒ ኮነት፥ ሐሊበ ወመዓረ። [On account of Christ’s birth, the mountains became bread of life and the
trees of the wilderness sprouted and bore fruits of blessings, and the waters of the sea became milk and honey].”
St. Yared, BZM, 55.
367
St. Yared, BZM, 55.
368
St. Yared, BD, 216.
 96

and principalities also tremble before His majesty. The angels worship Him].”369 Struck by

the remarkable humility of the Son of God at the incarnation, Yared said: “He Who creates

children in the womb became a child. The One Whom heaven and earth cannot contain,

how did the womb of the Virgin bear Him? … While He is God, He dwelt and was carried

in the womb of the Virgin.”370

Yaredean hymns emphasize the descent of the eternal Son of God without alienating

Himself from the bosom of the Father and the essence of the divinity.371 Putting it another

way, the Son of God dwelt in the womb of the Virgin Mary while sitting upon His glorious

throne in heaven. Yared thus chanted: “እንዘ ኢየዓርቅ፥ እመንበረ መለኮት … ከመ ያግዕዘነ እምአርዑተ ኃጢአት፥

እምሰማያት ወረደ፥ ወእማርያም ተወልደ። [Without being alienated from the throne of divinity … He

descended from heavens and was born from Mary to deliver us from the yoke of sin].”372

Yared often spoke of the incarnation as the mystery of the condescension or kēnosis of God.

Yared considered the reality of the incarnation of the Son of God as foundational for

his theology of salvation. This is because it is none other than the incarnate Son of God, Who

is co-existent with the Father, is capable to deliver and redeem humanity from the yoke of

sin and eternal death (Mt. 1:21ff).373 Yared saw the fulfillment of the messianic prophecy

369
St. Yared, BD, 195-196.
370
“ዘይስዕሎሙ ለሕፃናት በውስተ ማኅፀን፥ ወረደ እምሰማይ፥ አትሒቶ ርእሶ በፈቃዱ፥ ከመ ይቤዙ ውሉደ ሰብእ። ኃደረ ወተገምረ ውስተ
ማኅፀነ ድንግል።” St. Yared, BD, 206, 195. Speaking of the wonder of the mystery of the incarnation, he also said,
“እፎ እንጋ፥ ውስተ ማኅፀነ ድንግል ኃደረ፥ ዘይስዕሎሙ ለሕፃናት፥ በውስተ ማኅፀነ ድንግል ከመ ሕፃን ተስዕለ፥ ከመ ኪያነ ይርዳዕ ወይቤዝወነ።
ለብሰ ሥጋ ዚአነ፥ ወተሰቅለ በይእቲ ሥጋ፥ እስመ መለኮቱ ኢሐመ።” See pp. 186, 195, 197, 199, 217.
371
“እንዘ ኢየሐጽጽ እምላዕሉ ወረደ። ኃደረ ወተዓቊረ፥ ውስተ ማኅፀነ ድንግል። [And He came down from above without being
diminished. He dwelt and was carried in the Virgin’s womb].” St. Yared, BD, 160. Cf. “ቃል ሥጋ ኮነ፥ እንዘ ኢየሐፅፅ
እምህላዌሁ፥ መጽአ ወተወልደ፥ ከመ ይቤዙ ኵሎ ዓለመ። [The Word became flesh without being diminished from His
existence. He came and was born so that He might redeem the entire world].” p. 206.
372
St. Yared, BD, 188. Elsewhere, he also added: “እንዘ ኢየሐጽጽ እምላዕሉ፥ መጽአ ውስተ ዓለም፥ ከመ ያርኢ ጽምረተ ህላዌሁ።
ኃደረ ውስተ ከርሥ፥ ተገምረ በማኅፀን ዘሰማየ ሰማያት ኢያገምሮ፥ ወምድርኒ ኢየአክሎ። [While being not diminished from above,
He came into the world in order that He might reveal His co-existence. He Whom the heaven of heavens cannot
bear and the earth cannot contain dwelt in the womb and He was borne in the womb].” See pp. 183, 195, 197.
373
“አጽነነ ሰማያተ ወወረደ፥ እግዚእነ ኢየሱስ ክርስቶስ። ወልደ አብ ወረደ እምሰማያት፥ ለመድኃኒተ ዚአነ፤ ወጸገወነ እምግብርናት ግዕዛነ፥
ወእምጽልመት ብርሃነ። [Our Lord Jesus Christ came down from heavens. The Son of the Father descended from
heavens for our salvation. He gave us freedom from slavery and light from darkness].” St. Yared, BD, 176, 222.
 97

(Isa. 7:14; Mt. 1:23) in the virgin birth of Emmanuel.374 He pondered on the scene of the

annunciation and portrayed Mary asking Archangel Gabriel, “Where did you get such glad

tidings that the earth shall produce crop without seed and a virgin shall conceive without a

man?”375 Yaredean hymns bring into play the divine-human paradigm of the incarnation -

Christ as both the Son of God and the Son of Mary. To put it differently, the Virgin Mary is

at once the handiwork of God, that is to say, God’s creature, and yet she also became the

mother of her God in flesh.376 The early Syriac Marian tradition illustrated St. Mary’s

important role in the divine economy of salvation as the Mother and handmaid of God. “She

has become the Mother of God as well as His handmaid and the work of His wisdom.”377

Yared employed the imagery of the Burning Bush to illustrate the indivisible unity of

the divinity and humanity of the incarnate Christ. “ርእየ ሙሴ፥ ማርያምሃ ዕፀ ጳጦሰ፥ እንተ ኢያውዓያ እሳተ

መለኮት። [Moses saw Mary, the Burning Bush whom the fire of divinity did not consume].”378

He interpreted the burning bush as the typological prefiguration of St. Mary: “ለማርያም እነግር

ዕበያ፥ በነደ እሳት ዕፅ፥ እንተ ኢትውዒ ሙሴ ዘርእያ። … ለማርያም ድንግል፥ እንተ እግዚእ ኀረያ፥ ዕፀ ጳጦስ ሰመያ፥ ወማኅደሮ

ረሰያ። [I shall speak of the veneration of Mary the bush, which Moses saw unconsumed with

blazing fire … The Lord has chosen Virgin Mary, and called her the burning bush and made

374
“ተወልደ እምቅድስት ድንግል፥ ቀዳሜ በኵር፥ ቀዳሚሁ ቃል፥ ውእቱ ቃል፥ ቃለ እግዚአብሔር፥ ውእቱ ቃል ዘይቤ በነቢይ፥ ናሁ ድንግል
ትፀንስ፥ ወትወልድ ወልደ፥ ወትሰምዮ ስሞ አማኑኤል። [The firstborn of the Father was born from the Holy Virgin. In the
beginning was the Word, and the Word was with God, and the Word was God. The Word spoke through the
prophet, ‘Behold, a virgin shall conceive and bear a son, and shall name him Emmaneul’].” St. Yared, BD, 188.
375
“አብሠራ ገብርኤል ለማርያም ወይቤላ፥ ትወልዲ ወልደ በድንግልናኪ። ወትቤሎ ጠባብ፥ እምአይቴ ረከብከ ዘከመዝ ብሥራተ፥ እንበለ ዘርዕ
እምድር ዕትወተ፥ እንበለ ምት እምድንግል ፅንሰተ። … ወትቤሎ ድንግል፥ አነ እግዚኦ እፎ ይከውነኒ ዘትቤለኒ። መኑ ኃሠሣ ለምድር ዕትወታ፥
እንተ ኢትዘራዕ፥ ወመኑ ፈሐራ ለድንግል፥ ትለድ ወልደ በድንግልና።” St. Yared, BD, 171.
376
“በእዴየ ለሐኵዋ ለድንግል፥ እንተ እምኔሃ ተሰባዕኩ፥ ይቤ እግዚአብሔር። መንበሩ ዘኪሩቤል ዘኢዮር ማኅደሩ፥ ዘኢይትነገር ቃል፥ ኃደረ
ላዕሌሃ። ‘I fashioned with My hands the Virgin from whom I became human,’ said the Lord. The ineffable Word,
Whose throne is upon the Cherubim and Whose indwelling abode is in heaven dwelt in her].” St. Yared, BD,
195. Cf. “አኮኑ መንክር ልደቱ፥ ለወልደ እግዚአብሔር፥ ዘኮነ ሥጋ ተፀውረ በከርሣ። [Is the birth of the Son of God, Who
became flesh and dwelt in her womb, not wondrous]?” p. 197.
377
Bride of Light: Hymns on Mary from the Syriac Churches, trans. Sebastian Brock (Mannanam, Kottayam: St.
Joseph’s Press, 1994), 69. In his Hymn on the Nativity, St. Ephrem also spoke of the paradox of the incarnation.
“For I am servant of Your divinity, but I am also mother of Your humanity, [my] Lord and [my] son.” McVey,
trans., Ephrem the Syrian: Hymns, 109.
378
St. Yared, BD, 227. Cf. Exod. 3:1-3. Yared’s employment of the imagery of the burning bush as a Marian
typology is reminiscent of Cyril of Alexandria. See Abraha, “Quotations from Patristic Writings and References
to Early Christian Literature in the Books of St. Yared,” 386.
 98

her His abode].”379 Elsewhere, Yared said: “ወረደ መልአከ እግዚአብሔር፥ ኀበ ማርያም ድንግል፥ ዘተናገሮ ለሙሴ

በኀበ ዕፀ ጳጦስ። ዕፀ ጳጦስ፥ ይእቲ ማርያም። [The angel of God, who had spoken to Moses among the

burning bush, descended to Virgin Mary. Mary is the Burning Bush].”380

In his Eucharistic hymn on the Nativity, Yared sang, “ዝኬ ውእቱ ዕፀ ጳጦስ፥ ዘይነድድ እሳተ፥

ወቈፅሉኒ ኢይውዒ፤ እሳት ዘይነድድ መድኃኒነ ውእቱ። ወቈጽሉኒ ዘኢትውዒ፥ ማርያም ይእቲ። [The Burning Bush was

blazing with fire, and yet its leaf was not burnt. The blazing fire is our Saviour, and Mary is

the leaf that was not burnt].”381 Yaredean tradition imported this Marian typology from the

ancient Alexandrian and Syriac traditions, which already found their way into the Ethiopic

ecclesiastical milieu and became accessible to Yared.382 Cyril of Alexandria envisioned the

mystery of salvation in the imagery of the burning bush.

And he foretold this to us in enigmas when he initiated Moses, depicting the

manner of the incarnation in types. For he came down in the form of fire onto
the bush in the desert, and the fire played upon the shrub but did not
consume it. When he saw this Moses was amazed. Why was there no
compatibility here between the wood and the fire? How did this inflammable
substance endure the assaults of the flame? Well, as I have already said, this
event was a type of a mystery, of how the divine nature of the Word
supported the limitations of the manhood; because he chose to.383

Another Syriac text sheds some important light on the Marian typological prefiguration of

the burning bush. “Blessed are you, Mary, who became the type of the bush which Moses

beheld … Just as the bush on Horeb bore God in flame, so too did Mary bear Christ in her

viginity.”384 Yared described the incarnation as the climax of divine revelation “Who is able

to speak about the glory of Your majesty? And who can utter Your ineffable existence? For

379
St. Yared, BD, 93-94.
380
St. Yared, BD, 171.
381
St. Yared, BZM, 161.
382
Paolo Marrassini, “Once Again on the Question of Syriac Influences in the Aksumite Period,” in Languages
and Cultures of Eastern Christianity: Ethiopian, ed. Alessandro Bausi (Burlington: Ashgate Publishing
Company, 2012), 209-217.
383
St. Cyril of Alexandria, On the Unity of Christ, 79.
384
Brock, trans., Bride of Light: Hymns on Mary from the Syriac Churches, 64, 141.
 99

Your Son came forth from You, without being diminished from You, and He told us Your

existence to the extent of our ability to hear Your glad tidings.”385 This hymn is most likely a

liturgical allusion to the Johannine prologue (Jn. 1:18ff), which speaks of the manifestation

of God through the incarnate eternal Word.

Yared mentioned the co-eternity and consubstantiality of the Son with the Father. He

spoke of the Son as the “Hand of the Father” to show the prominent role of the Word of God

in the primordial divine task of creation. Yared elucidated the works of the Son along with

the Father in creation and the Trinitarian sovereignty over the entire cosmos.386 He used this

underlying Christological principle to substantiate the restoration of the divine image and

likeness of God to humanity and the renewal of the cosmos by the Author of Creation.387

If salvation embraces the renewal of the image and likeness of God, it requires that

the Redeemer must be of a divine origin. The Author of creation is revealed in human flesh

to restore what had been lost. No creature other than the Author of creation was able to save

humankind from sin, death and the devil. Yared read the prophecies of the Old Testament

as typological prefigurations of the yearning of groaning creatures for the advent of a true

Redeemer. “ወሶበ ስዕኑ አድኅኖቶ ለሰብእ፥ እምእደ ሰይጣን፥ ቦ ዘይቤ፥ ፈኑ እዴከ እምአርያም። ወቦ ዘይቤ፥ አንሥእ ኃይለከ፥

ወነዓ አድኅነነ … ወዘንተ ሰሚዖ፥ መሐሪ እግዚአብሔር፥ ፈነወ እምሰማይ መድኃኒተነ። ወልዶ ዘያፈቅር አድኃነነ፥ ወቤዘወነ

እምተቀንዮ ለጸላዒ። [When they were unable to save humankind from the hands of the devil,

there were those that said, ‘Send Your Hand from the highest heaven.’ And there were those

385
“መኑ ሰብእ ዘይክል፥ ዜንዎ ዕበየ ስብሐቲከ። ወመኑ ነጊረ በአምጣነ ህላዌከ። እስመ መጽአ ወልድከ እምኀቤከ፥ እንዘ ኢየሐጽጽ እምኔከ፥
ወነገረነ ህላዌከ፥ በአምጣነ ንክል ሰሚዓ ዜናከ።” St. Yared, BD, 195, 165, 176, 179, 195.
386
“ዘምስለ አቡሁ ፈጠሮ፥ ወለሐኮ ለአዳም። እምቅድመ ይትፈጠር አዳም፥ ዘሀሎ ይኴንን ሰማያተ ወምድረ። ዘወረደ እምሰማያት፥ ከመ
ያብርህ ለአሕዛብ፥ ወተወልደ እማርያም ድንግል። ሰገዱ ሎቱ ሰብአ ሰገል። … ውእቱ ኃይሉ ለአብ፥ ውእቱ የማኑ፥ ሕሊናሁ ለአብ። [He
created and fashioned Adam with His Father. He Who reigns heaven and earth existed before the creation of
Adam. He came down from heavens and was born from the Virgin Mary so that He might illumine for people.
The Magi worshipped Him … For He is the mighty, the right hand and the mind of the Father].” St. Yared, BD,
204, 24-25, 161, 163, 166, 189, 195. See also St. Athanasius, On the Incarnation, 9, 41-43. Robert M. Grant,
Irenaeus of Lyons (London: Routledge, 1997), 150.
387
“ዘበብርሃኑ ሰደደ ጽልመተ፥ … ወረደ ቃል ታሕተ፥ የሐድስ ብሊተ፥ ይፈጽም ትንቢተ። [And He dispelled darkness through His
brilliance … The Word descended into the lowly to renew the old and fulfill prophecy].” St. Yared, BD, 168.
 100

that also said, ‘Arise Your power and come and save us.’ … Having heard this, the merciful

God sent our Salvation from heaven. His beloved Son saved us and redeemed us from the

oppression of the enemy].”388

Yared explained the incarnation as the saving entrance of God into the world. To

substantiate this, he often used the Nicene creedal phrase, “For us and for our salvation.”

“እስመ በእንቲአነ፥ ወበእንተ መድኃኒትነ ወረደ፥ ቃል ሥጋ ኮነ። … ደመረ ሥጋነ፥ ምስለ መለኮቱ፥ ተወልደ እምብእሲት። … አርአየ

እግዚአብሔር አድኅኖቶ፥ ወርኢነ ብዕለ ስብሐቲሁ። እምሰማያት ወረደ በእንቲአነ፥ ከመ ይቤዝወነ በመስቀሉ። [For us and

for our salvation, He came down and the Word became flesh … He united our flesh into His

divinity and He was born from a woman … God has showed His salvation and we saw the

riches of His glory. He descended from heaven for us so that He might redeem us with His

cross].”389 Important to note is that the incarnation did not change the nature of the Word of

God. Yared defended the divine-human nature of the incarnate Lord Christ: “አንሶሰወ ከመ ሰብእ፥

ወይገብር ከመ እግዚአብሔር። [He walked like a human; while He was performing like God].”390

Yared’s theological thoughts often maintained the unity of the divine-human nature of the

incarnate Lord and he therefore relied on the Cyrillian Christological expression: “To the

same one we attribute both the divine and human characteristics.”391

388
St. Yared, BD, 204. Speaking of the imagery of the “Hand of the Father,” Yared further added, “ፈኑ እዴከ
እምአርያም፥ ወልደከ ዋሕደከ፥ መልአከ ምክርከ ዘታፈቅር። [Send Your Hand from the highest heaven, Your Only Begotten
Son, the messenger of Your counsel Whom You love].” St. Yared, BD, 160.
389
St. Yared, BD, 183-184.
390
St. Yared, BD, 209.
391
St. Cyril of Alexandria, On the Unity of Christ, 133, 60-61. It is important to bear in mind that the Cyrillian
Corpus is a monumental patristic work, which defines and standardizes the Ethiopian Christological position.
Speaking of the importance of the Cyrillian Corpus in the ancient Aksumite Ethiopic tradition, Bernd Manuel
Weischer observed: “The dogmatic patristic compendium and fundamental theological book of the Ethiopian
Church.” Bernd Manuel Weischer, “Historical and Philological Problems of the Aksumite Literature (especially
in the Qérellos),” in Languages and Cultures of Eastern Christianity: Ethiopian, ed. Alessandro Bausi
(Burlington: Ashgate Publishing Company, 2012), 75. For the ancient Ethiopic translation and subsequent
reception of this important Cyrillian corpus by the Yaredean tradition, see Abraha, “Quotations from Patristic
Writings and References to Early Christian Literature in the Books of St. Yared,” 360-361.
 101

As was noted, Yaredean hymns on the incarnation exhibit the theological import of

some elements of Syriac and Alexandrian traditions.392 St. Ephrem’s liturgical hymns reveal

the paradox of the divinity vis-à-vis humanity of the incarnate Son of God. In his Hymns on

the Nativity, for instance Ephrem said: “He had been entirely in the womb, while yet He

remained entirely everywhere … while He was a babe, He was forming babes … while He

was in the womb, He was opening wombs.”393 In a similar manner, Yared also said, “While

He was everywhere, He descended from above and dwelt in the womb of the Virgin … He

Who forms babes in the womb, descended from heaven … He dwelt and was carried in the

womb of the Virgin.”394

Both hymnal texts are liturgical affirmations of the reality of the incarnation of the

eternal Word of God. Syriac tradition often employs the human-divine, earthly-heavenly,

mighty-lowly motifs of the incarnation. Ephrem, for example juxtaposed the divine-human

paradigm and marvelled at the mystery of the incarnation: “He gives milk to Mary as God.

In turn, He was given suck by her as human.”395 Yared also shared this view and said, “ዮም

ዘያሌዕሎ ለማዕበለ ባሕር፥ ሐሊበ ጠበወ። … ሰማየ ዘረበበ፥ ውስተ ጎል ሰከበ፥ እምአጥባተ እሙ ጠበወ ሀሊበ። [Today, He

Who is stirring the waves of the sea sucked milk … He that spread the heavens dwelt in the

manger and sucked milk from His Mother’s breast].”396

The foregoing discussion endeavoured to explore the reality of the incarnation as the

main focal point for Yared’s soteriology. Yaredean hymns on the Nativity that are attuned to

392
José Bandrés, “The Rite of the Fractio or the Breaking of the Bread in the Ethiopian Liturgy,” in Religious
Studies in Ethiopia and Eritrea: The Future of Religious Studies in Ethiopia and Eritrea, ed., Abba Hailegebriel
Mellaku (Addis Ababa: n.p., 1995), 109.
393
Ephrem the Syrian, “Hymns on the Nativity, 4:168-171, 21:7, 17:1,” 101, 153, 175. See also St. Cyril of
Alexandria, On the Unity of Christ, 106-112.
394
“እንዘ ኢየሐጽጽ፥ እምላዕሉ ወረደ። ኃደረ ወተዓቊረ፥ ውስተ ማኅፀነ ድንግል ኃደረ። … ዘይስዕሎሙ ለሕፃናት በውስተ ማኅፀን፥ ወረደ
እምሰማይ … ኃደረ ወተገምረ፥ ውስተ ማኅፀነ ድንግል።” St. Yared, BD, 160, 206, 195. Elsewhere Yared wondered, “እፎ እንጋ፥
ውስተ ማኅፀነ ድንግል ኃደረ። ዘይስዕሎሙ ለሕፃናት፥ በውስተ ማኅፀነ ድንግል፥ ከመ ሕፃን ተስዕለ። [How did He dwell in the
Virgin’s womb? He that forms babes in the womb was formed like a babe in the Virgin’s womb].” See p. 199.
395
St. Ephrem the Syrian, “Hymns on the Nativity 4:185,” 102, 109, 132, 216.
396
St. Yared, BD, 186-187.
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the Syriac and Alexandrian traditions affirmed the divine-human nature of the incarnate

Christ. Yared’s theology of the incarnation underscored the cosmic renewal as resultant of

the incarnation of the Author of creation. He provided useful liturgical interpretations to the

manifold types, symbols, imagery, events, figures and prophecies of the Old Testament in

light of their fulfillment in the incarnate Lord Christ. Related to the Nativity is the feast of

the Presentation of the Lord Christ, described next.

2.2.1.2 The Feast of the Presentation of the Lord Christ

Yared arranged only some brief hymns for the feast of the Presentation of the Lord in

the Temple. The Ethiopian Orthodox Church commemorates Jesus’ entry into the Temple on

the fortieth day after the Nativity. St. Mary brought the Christ-Child to the Temple where

He was welcomed by Simeon the Elder (Lk. 2:22-35).397 Yared saw the fulfillment of the

divine hope of salvation, which was foretold and forshadowed in the Old Testament in light

of the encounter of Simeon the Elder with the Christ-Child.398 He further mentioned the

wonder of this biblical episode and thus chanted: “አረጋዊ ፆሮ ለአንበሳ ግሩም፤ ኢያፍርሆ ጥሕረቱ። ስምዖን

ካህን ፆሮ ለሕፃን፤ ተመሰለ ከመ ኪሩቤል። … በመዝራዕቱ ህየንተ መንበር፥ ወቦቱ ተፀውረ እግዚአብሔር። [The Elder

carried the wonderful Lion [Christ] and His roaring did not frighten him. Simeon the priest

carried the Child and he was likened to the Cherubim … God was carried in his arms

397
The Ethiopic liturgical year assigned the feast of the Presentation of the Lord in the Temple, also called “the
Birth of Simeon,” as one of the nine minor feasts of the incarnate Christ. Gorgorios, History of the Ethiopian
Orthodox Täwaḥǝdo Church, 125-138. The Ethiopic Lectionary has an entry for this annual feast on the 8th of
February. “ቦአ እግዚእነ፥ ውስተ ቤተ መቅደስ፥ እምልደቱ በ፵ ዕለት፥ ወፆሮ ስምዖን። [Our Lord entered the temple on the 40th
day of His birth, and Simeon carried Him].” See Tə’umä-Ləsan Kidane Maryam, ed., Mäṣəḥäfä Gəṣawē Känä
Məlləkəetu [The Book of Lectionary with Notational Signs] (Addis Ababa: Axum Printing Press, 2001), 75-76.
The feast of the Presentation of the Lord in the Temple is also known in the Eastern Orthodox tradition. See
John Baggley, Festival Icons for the Christian Year (Crestwood, New York: St. Vladimir’s Seminary’s Press,
2000), 40-47.
398
“ለዓለም ዘየዓርፎ፤ በእንቲአነ ሥጋ ሰብእ ተአጺፎ፤ በከመ አቅደመ እምትካት ተጽሕፎ፤ ስምዖን ካህን ነበረ እንዘ ይሴፎ፤ ሰአለ ከመ
ያዕርፎ፤ በሕፅኑ ተወክፎ። አረጋዊ ድኩም፥ እፎ ለነበልባል ሐቀፎ . . . ስምዖን ተወክፎ፤ ሥጋ ማርያም ለዘገብረ አፅፎ። [He that puts the
world to rest clothed the human flesh, as it was written from the beginning. Simeon the priest was waiting for
Christ with hope and he carried Him in his arms and besought Him to make him rest. How could the weary old
carry the burning flame? … Simeon received Him Who made the flesh of Mary as His garment].” St. Yared,
BD, 232. For Jacob’s similar approach to the Lord’s Presentation in the Temple, see Kollamparampil, Salvation
in Christ According to Jacob of Serugh, 129-130.
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instead of a throne].”399 Yared borrowed this imagery of the lion from an ancient source and

employed to the incarnate Lord Christ.400 Nonetheless, it is difficult to trace Yared’s biblical

source for his priestly depiction of Simeon the Elder. Speaking of the wonder of the Feast of

the Lord’s Presentation, Jacob of Sarug provided a similar account, as Yared did. “A straw

solemnly carries the Flame but it is not burned up. The Coal of Fire is placed on wood that

has aged, but it does not consume it. The aged one carries the Lion’s Whelp and embraces it.

Yet, the might of that Powerful One does not terrify him. Simeon had become a Cherub of

flesh on account of Jesus and instead of wheels he carried Him solemnly in his hands.”401

A little further, Yared marveled at the joy and glory of the Lord’s Presentation:

“አስተርአዮ መንፈስ ቅዱስ፥ ለስምዖን ካህን ወይቤሎ፥ ናሁ መጽአ እግዚእ፥ አግዓዚ ፄዋውያን፤ ነዓ ተወክፎ ለሰማያዊ፥ ወሰዓል

ኀቤሁ ከመ ይፍታሕ፥ እስመ ውእቱ ዘሥሉጥ፥ ላዕለ ኵሉ ፍጥረት። ስምዖን ኮነ፥ አምሳሊሆሙ ለሱራፌል፤ ወፆሮ ለሕፃን ዘነበልባለ

እሳት፥ ተፀውረ ዲበ ዕፅ ብሉይ፥ ወኢያውዓዮ ሕፅኖ፤ ህየንተ መንኰራኵረ እሳት፥ በእደዊሁ ፆሮ፥ ወተመሰለ ከመ ኪሩቤል።

[The Holy Spirit appeared to Simeon the priest and said to him, ‘Behold, the Lord Who is

the Deliverer of the imprisoned has arrived. Come and receive the heavenly and asked Him

to unbind you for He is the sovereign over the entire creation.’ Simeon became the type of

the Seraphim and he carried the Child Who is also a blazing fire. The Child was carried on a

dry wood [the aged Simeon] and He did not consume his bosom. Instead of the chariot of

399
St. Yared, BD, 232. In other places, Yared used the “lion” imagery to show the glory of Christ’s resurrection:
“ዕጓለ አንበሳ፥ ሰከብከ ወኖምከ። ኖምከ ወተንሣእከ፥ አንሥአኒ በትንሣኤከ።” St. Yared, BD, 149. Yared borrowed this important
imagery from an ancient literary source and applied to the risen Lord Christ. Commenting on Jacob’s words of
blessings, “Judah is a lion’s whelp” (Gen. 49:9), this ancient source reads: “The third nature of the lion is that,
when the lioness has given birth to her whelp, she brings it forth dead. And she guards it for three days until its
sire arrives on the third day and, breathing into its face on the third day, he awakens it. Thus did the almighty
Father of all awaken from the dead on the third day the firstborn of every creature [cf. Col. 1:15]. Jacob,
therefore, spoke well, ‘Judah is a lion’s whelp; who has awakened him?’ [Gen. 49:9].” See Physiologus: A
Medieval Book of Nature Lore, trans. Michael J. Curley (Chicago: The University of Chicago Press, 2009), 3-4.
400
Physiologus: A Medieval Book of Nature Lore, 3-4. Michael J. Curley suggested that the earliest date of the
Ethiopic reception of the Physiologus corpus from the Greek translation is the fifth century. See p. xix. , Bernd
Manuel Weischer also corroborated with the Ethiopic translation of the Fisalgos during the Axumite period (i.e.,
4th to 7th Century A.D). Weischer, “Historical and Philological Problems of the Aksumite Literature (especially
in the Qérellos),” 77. For a recent scholary view of the dating of the Physiologus, see Abraha, “Quotations from
Patristic Writings and References to Early Christian Literature in the Books of St. Yared,” 353, n. 93 & 94.
401
Thomas Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on the Presentation of Our
Lord,” in Texts from Christian Late Antiquity, vol. 15, ed. Sebastian P. Brock (Piscataway, New Jersey: Gorgias
Press, 2008), 26.
 104

fire, Simeon carried Him in his hands and he is likened to the Cherubim].”402

The aforementioned Yaredean hymnal texts are reminiscent of Jacob of Sarug’s

Hymns on the Feast of the Presentation of the Lord: “And the Spirit called out to the aged

Simeon, ‘Come and receive Him! The Lord who loosens the bonds has arrived, come, seek

for Him, because He will release you as he promised, for He has the authority.’”403 The

Ethiopic feast of the Presentation of the Lord in the Temple is known as “the birth of

Simeon,”404 because the Christ-Child brought renewal and deliverance to Simeon the Elder.

The following section briefly deals with Yared’s biblical, liturgical and theological

elucidation of the feast of the Baptism of the incarnate Lord Christ.

2.2.1.3 The Feast of Epiphany

The Ethiopic feast of the Lord’s Nativity is followed by the feast of Epiphany, which

is the summit of Trinitarian revelation. The Holy Spirit, the mediator of the divine economy,

affirmed the sign and seal of divine revelation.405 Yared’s Hymn on the Epiphany, reads,

“ወአንቲኒ ዮርዳኖስ፥ ተፈሣሕ ዮም። እስመ እግዚአብሔር አምላክከ፥ ይቀውም ኀቤከ፥ ወያስተርኢ ለከ። [You Jordan!

Rejoice today, for your God shall stand before you and will reveal to you].”406 The liturgical

celebration of the Lord’s Baptism brings to the ecclesial body a fresh insight and experience

402
St. Yared, BD, 233.
403
Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on the Presentation of Our Lord,” 14.
404
Gorgorios, History of the Ethiopian Orthodox Täwaḥǝdo Church, 136-137. The nine minor feasts of the Lord
are: the Finding of the Cross (መስቀል), Proclamation (ስብከት), Light (ብርሃን), Shepherd (ኖላዊ), Circumcision
(ግዝረት), the Presentation of the Lord in the Temple/the Birth of Simeon (ልደተ ስምዖን), Cana of Galilee (ቃና ዘገሊላ),
Mount Olive (ደብረ ዘይት), and the Exaltation of the Cross (የመጋቢት መስቀል). Ethiopic tradition also regards
Simeon the Elder as one of the seventy scholars who did the translation of the Septuagint (LXX). According to
tradition, Simeon was appointed to translate the Book of Isaiah where the Spirit of God interferred his doubtful
mind about the virgin birth of Emmanuel. The Holy Spirit then had given Simeon the assurance that he shall not
die before he saw the virgin birth of the Messiah (Isa. 7:14; Lk. 2:25-26). Gorgorios, History of the Ethiopian
Orthodox Täwaḥǝdo Church, 133-138. Cf. Baggley, Festival Icons for the Christian Year, 40-47.
405
“አስተርአየ ዘኢያስተርኢ። ኮነ እሙነ አስተርእዮቱ፥ ለመድኃኒነ ክርስቶስ። ቤዛነ፥ ቤዛ ኵልነ፥ ወልደ አምላክ አስተርአየ። [The invisible
became visible. The revelation of Christ our Saviour has become real. The Son of God, Who is our redeemer
and the redeemer of us all, is revealed].” St. Yared, BD, 209, 224.
406
St. Yared, BD, 209-210.
 105

of the divine economy here and now, which also allows the human reception of the spirit of

adoption and spiritual regeneration (Rom. 8:14-17; Eph. 2:8-10; Titus 3:3-7). Baptism allows

the sacramental participation in the paschal mystery of Christ (Rom. 6:1-11; Gal. 3:27).407

Yared envisioned the cosmological dimension of the Lord’s baptism: “ወተሐውከ ማየ

ዮርዳኖስ፥ እምግርማ መለኮት። ወደንገፁ ኵሉ ኃይለ ሰማያት ወምድር። [The water of Jordan became troubled

with the majesty of the divinity. And all the powers of heavens and earth were terrified].”408

He further spoke of the manifestation of the Messianic identity of the incarnate Lord Christ

at River Jordan. “በልደቱ ተርኅወ ሰማይ፥ ወበጥምቀቱ ተዐውቀ መለኮቱ። [The heaven was opened with His

birth and His divinity was made known at His baptsim].”409 Yaredean liturgical hymns

provide the diverse soteriological paradigms of the Lord’s Baptism. Yared mentioned the

sanctification of waters through the Baptism of Jesus, and therefore he referred to the Jordan

River as, “the water of purification and sanctification.”410 The Lord’s Baptism essentially

fulfilled the manifold images411 and prophecies412 of the Old Testament that foreshadowed

His baptism at Jordan. The opening of heavens at the Lord’s Baptism is an indication to the

revelation of the hidden mysteries of God through which the invisible divine reality became

visible and perceptible to humanity through the saving deeds of the incarnate Christ.413

407
Ethiopian Orthodox Patriarchate, The Book of Baptism (Addis Ababa: Berhanena Selam Printing Press,
2002), 107-108, 112-114, 131, 141.
408
St. Yared, BD, 5, 9-10.
409
St. Yared, BD, 210.
410
“ወማየ መንጽሔ ዚአነ።” St. Yared, BD, 209. Cf. “ተቀደሰት ማይ በጥምቀቱ። [The waters became sanctified with His
baptism].” See p. 9.
411
“ዘነቢያት ሰበኩ ለነ፥ በዮርዳኖስ ተጠምቀ፥ ከመ ይፈጽም ኵሎ ሕገ፥ ወአስተርአየ ገሃደ። [He Whom the prophets proclaimed to
us was baptized at Jordan so that He might fulfill all the Laws and He openly revealed].” St. Yared, BD, 209,
213. Cf. EOP, Mäṣhäfä Ziq Wä-Mäzmur [The Book of Litany and Hymnody] (Addis Ababa: Tənsaē Zä-Gubaē
Printing Press, 1993), 117.
412
“When the waters saw you, O God, when the waters saw you, they were afraid; the very deep trembled” (Ps.
77:16); “The sea looked and fled; Jordan turned back. The mountains skipped like rams, the hills like lambs.
Why is it, O sea, that you flee? O Jordan, that you turn back? O mountains, that you skip like rams? O hills, like
lambs?” (Ps. 114:3-6). Ethiopic biblical-liturgical tradition correlates the fulfillment of the fear of the Red Sea
and the frightening of the Jordan River in the divine economy of the Old and New Testaments (1 Cor. 10:1-4).
413
“ወረደ ወልድ እምሰማያት፥ ውስተ ምጥማቃት፥ በፍሥሐ ወበሰላም። [The Son descended from the heavens into the
baptismal pools with peace and joy].” St. Yared, BD, 210, 215. Added to that, Yared also said, “ነድ ለማየ ባሕር
 106

Yared provided a typological reading of the biblical account of the crossing of the

Red Sea. He often considered the Exodus of the Israelites as a foreshadowing of the divine

economy of salvation wrought in the fullness of time (1 Cor. 10:1-4). The mighty hands of

God splitted the sea to allow passage for the people of Israel into the Promised Land (Exod.

13:21; 14:22; 16:15; 17:6). Yared highlighted thus: “እግዚኦ በኂሩትከ፥ ዓደዉ ፳ኤል፥ ወፆሩ ታቦቶሙ፥ እንዘ

ክርስቶስ ምስሌሆሙ። … ተአሚኖሙ ዘይክል አድኅኖቶሙ፥ ባሕረ ኤርትራ፥ ከመ ኢያስጥሞሙ። [O Lord, the Israelites

crossed with Your bounty. And they carried their Ark of the Covenant while Christ was still

with them … For they believed that He would be able to rescue them and the Red Sea shall

not drown them].”414 Yared further explained the Sea as a type of Baptismal water, which

Christ blessed and sanctified for the benefits of humanity. He also understood Baptism as a

mystical passage from death to the new life in Christ and deliverance from the dominion of

sin and the devil. Christ erased through His Baptism the records of sin and transgression

that stood against humanity. The Baptism of Christ sanctified the Baptismal water so that it

might become saving water for the faithful.415

The other important soteriological element in the Baptismal Hymns of Yared is the

descent of the Holy Spirit in the guise of a dove (Mt. 3:17). However, following his Syriac

ከበቦ፤ ማይ ኀበ የሐውር ፀበቦ። ወጐየ ፵ በእመት ወፈልሐ ከመ ዘአንሰርዎ በእሳት። [Fire surrounded the waters of the River
Jordan; the water was troubled as to where to go. It went up forty arms length and boiled as if it was blown with
fire].” EOP, Mäṣhäfä Ziq Wä-Mäzmur [The Book of Litany and Hymnody], 117.
414
St. Yared, BD, 7-8. The typological reading of the biblical accounts of the Old and New exodus is also well-
known in the early Syriac liturgical and theological tradition. See Brock, The Luminous Eye, 57-58, 80. Yared’s
perception of the connection between the biblical account of the Red Sea and the rite of Baptism echoes Basil’s
interpretation of the divine economy. St. Basil the Great, On the Holy Spirit, trans. with an introduction by
David Anderson (Crestwood, New York: St. Vladimir’s Seminary Press, 1980), 52-56.
415
“እስመ አዕይንተ ተከዚ፥ ዓቀምከ ሎሙ በኂሩትከ፥ ወአኅለፍኮሙ ማዕከለ እሳት ወማይ። ዘንተ ማየ፥ ዘባረኮ እግዚአብሔር፤ ዘንተ ማየ፥
ዘቀደሶ እግዚአብሔር። በዝንቱ ማይ፥ ቀድሰነ እግዚኦ፤ በዝንቱ ማይ፥ ባርከነ እግዚኦ፤ በዝንቱ ማይ፥ ደምስስ ለነ ኵሎ አበሳነ። … ‘አጥምቀኒ
በማይ፥ ከመ ይትቀደስ ማይ፥ ወይኩን መድኃኒተ ለውሉደ ሰብእ። … አነ እፈቅድ ጥምቀተ፥ ከመ እቀድስ ማያተ፥ ወከመ እሬሲ መድኃኒተ።
[“For You paused the waters of the sea for them with Your goodness and You made them pass through waters
and fire. This is the water, which God blessed. And this is the water, which God sanctified. Sanctify us, O Lord,
through this water. Bless us, O Lord, through this water. Erase all of our transgressions through this water …
‘Baptize Me with water so that the waters might be sanctified and become salvation for humanity … I sought
Baptism so that I might sanctify the waters and I might establish salvation’].” St. Yared, BD, 12. Jacob of Sarug
spoke of the sanctification of waters through Christ’s baptism. “He is the one who sanctified baptism.” See
Thomas Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on Epiphany,” in Texts from
Christian Late Antiquity, vol. 4, ed. Sebastian P. Brock (Piscataway, New Jersey: Gorgias Press, 2008), 66.
 107

predecessors, Yared did not further elaborate on the symbolic meaning of the dove apart

from mere reference to its appearance.416 He said thus: “ለሊሁ ወረደ፥ መንፈስ ቅዱስ፥ ከመ ርግብ፥ ውስተ

ምጥማቃት፥ ከመ ይቀድስ ማያተ። [The Holy Spirit Himself descended into the waters like a dove so

that He might sanctify the waters].”417 Yared ascribed the sanctification of Baptismal waters

to the economy of the Holy Spirit. A little earlier, he mentioned the biblical episode of the

hovering of the Holy Spirit upon Jesus without referring to the purpose of the Spirit’s

descent. “ወወረደ መንፈስ ቅዱስ፥ ላዕለ ኢየሱስ። [And the Holy Spirit descended upon Jesus].”418

Yared noted that the descent of the Spirit upon Jesus is an affirmation to the reality

of the incarnation. “በመንፈስ ቅዱስ፥ እሙነ ኮነ፥ አስተርእዮቱ [His revelation has become evident by the

Holy Spirit].”419 Commenting on the purpose of the appearance of the Holy Spirit, Jacob of

Sarug said, “The Spirit became a finger for the Father and with it He showed, ‘This is my

Son, you should not be in doubt about His advent.’ Had not the Spirit descended upon the

True One who would have known where the voice of the Father would rest? … The voice

would have roamed over many among the crowds.”420 The concurrent scene of the voice of

the Father from the highest heaven and the descent of the Holy Spirit from above at the

Baptism of Christ in the River Jordan underscored the co-existence of the Triune God.

416
Sebastian Brock, The Holy Spirit in the Syrian Baptismal Tradition (Piscataway, New Jersey: Gorgias Press,
2008), 17-21. Jacob of Sarug once tried to relate the Spirit’s innocence through the imagery of dove. See
Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on Epiphany,” 48.
417
St. Yared, BD, 216. Cf. St. Basil the Great, On the Holy Spirit, 48-50.
418
St. Yared, BD, 210. See also Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on
Epiphany,” 48-52. Brock, The Holy Spirit in the Syrian Baptismal Tradition, 17-20. Danielou, From Shadows to
Reality, 97-98.
419
St. Yared, BD, 224. Referring to the purpose of the Spirit’s descent at Jesus’ baptism, an early Syriac
baptismal hymn, which is dedicated to Ephrem, said, “In amazement the onlookers stood there as the Spirit
came down to witness Him.” See Sebastian Brock, Treasure-house of Mysteries: Explorations of the Sacred Text
Through Poetry in the Syriac Tradition (Yonkers, New York: St. Vladimir’s Seminary Press, 2012), 184.
420
Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on Epiphany,” 50. Speaking of the
Syriac perception of the Spirit as a finger that points to divine reality, Kilian McDonnell said, “the universal
touch of God, the all-embracing divine efficacy in matters pertaining to salvation.” See Kilian McDonnell, The
Other Hand of God: The Holy Spirit as the Universal Touch and Goal (Collegeville, Minnesota: The Liturgical
Press, 2003), 96.
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Yared considered Jesus’ Baptism as the foundation of Christian Baptism.421 “ክርስቶስ

ተወልደ፥ ክርስቶስ ተጠምቀ፤ ወለደነ ዳግመ፥ እማይ ወእመንፈስ ቅዱስ፤ እሙነ ኮነ፥ ለፀሐይ ጽድቅ አስተርእዮቱ፤ አማን መንክር

ስብሐተ ጥምቀቱ። … በእንቲአነ ተጠምቀ፥ ወገብረ ለነ ሰላመ። [Christ was born; Christ was baptized; He did

beget us again from water and the Holy Spirit. The revelation of the Sun of Righteousness

has become evident. Truly, wondrous is the glory of His Baptism … He was baptized for us

and He made peace for us].”422 Yared’s liturgical allusion to the Johannine theme of Baptism

as a spiritual regeneration (Jn. 3:3-5) illustrates the traditional view of the Baptismal font as

spiritual womb.423 The Ethiopic Divine Liturgy also speaks of Baptism as spiritual rebirth.

Yared’s theology of Baptism exhibited a vivid liturgical cosmology. For example, he

spoke of the perplexed sea, which trembled in fear upon the descent of the Creator into the

Baptismal waters. “ይወርድ ወልድ፥ ውስተ ምጥማቃት፤ ባሕርኒ ርእያ፥ ደንገጸት ወጐየት። [The water saw and

troubled and fled, as the Son descended into the waters].”424 The Baptism of Christ imparted

cosmic sanctification. Yared thus described: “ይትፌሣሕ ሰማይ በልደቱ፥ ወትትሐሠይ ምድር፥ በጥምቀቱ

ለመድኃኔዓለም። … በዮርዳኖስ ተጠምቀ፥ ከመ ይቤዙ ኵሎ ዓለመ። … አጥመቆ ዮሐንስ ለኢየሱስ፥ ተቀደሰት ማይ በጥምቀቱ።

421
“ይቤሎ ኢየሱስ ለዮሐንስ፥ ‘አጥምቀኒ በማይ፥ ከመ ይትቀደስ ማይ፥ ወይኩን መድኃኒተ ለውሉደ ሰብእ።’ [Jesus said to John,
‘Baptize Me with water so that the waters might be sanctified and become salvation for humanity].” St. Yared,
BD, 12. Cf. Sebastian Brock, “Baptismal Themes in the Writings of Jacob of Serugh,” Symposium Syriacum,
vol. 205 (Rome: Orientalia Christiana Analecta, 1978), 325-347. For a detailed discussion on this issue, see
Kilian McDonnell, The Baptism of Jesus in the Jordan: The Trinitarian and Cosmic Order of Salvation
(Collegeville: The Liturgical Press, 1996), 24-25, 67-68. Raniero Cantalamessa, The Holy Spirit in the Life of
Jesus: The Mystery of Christ’s Baptism, trans. Alan Neame (Collegeville, Minnesota: The Liturgical Press,
1994), 5-19.
422
St. Yared, BD, 217-218. The ancient Ethiopic liturgical tradition corroborated Yared’s notion of Christ as the
founder and pioneer of Christian Baptism. See EOP, Book of Baptism, 5-6. One of the ancient Baptismal prayers
reads, “ዝንቱ ዋሕድ ወልድከ፥ እግዚእነ ኢየሱስ ክርስቶስ ዘቦአ ውስተ ዮርዳኖስ፥ ወአንጽሖ ለማይ። ወስምዐ ኮነ እንዘ ይብል፥ እስመ
ዘኢተወልደ እማይ ወእመንፈስ ቅዱስ፥ ኢይክል ይባእ ውስተ መንግሥተ ሰማያት። ወካዕበ አዘዞሙ ለአርዳኢሁ ቅዱሳን እንዘ ይብል፥ ሑሩኬ
ወመሀሩ ኵሎ አሕዛበ፥ ወአጥምቅዎሙ በስመ አብ፥ ወወልድ፥ ወመንፈስ ቅዱስ። [This Ony Begotten Son of Yours, our Lord
Jesus Christ entered Jordan and cleansed the water. And He witnessed saying ‘For anyone that is not born of
water and the Holy Spirit cannot enter the Kingdom of God.’ Again, He instructed His holy disciples saying,
‘Go and teach all the people and baptize them in the name of the Father and of the Son and of the Holy Spirit’].”
See EOP, Book of Baptism, pp. 65-66. This prayer consists of both Jesus’ discourse on Baptism (Jn. 3:3-5) and
His Great Commission to His disciples (Mt. 28:19) respectively.
423
In his liturgical allusion to Christ, Who bestowed spiritual adoption to humanity through the mystical womb
of Baptism, Yared referred to Christ as “a Father and Mother.” “መርዓዊ ሰማያዊ፥ መጽአ ኀቤነ። አብ ወእም፥ ለኵሉ ዓለም።
[The heavenly Bridegroom, Who is the Father and Mother of the entire world came to us].” St. Yared, BD, 218.
424
St. Yared, BD, 215. Cf. “ርእዩከ ማያት ወፈርሁ፤ ሶበ ርእዩ፥ ርደተ እግዚኦሙ፥ ዘአዕባነ ይመሱ። [The waters saw You and
became afraid. The stones skipped when they saw their Lord’s descent].” p. 211. This particular baptismal
hymn is most likely Yared’s liturgical allusion to Psalms 77:16 and 114:2-3.
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[The heaven shall be gladdened at His birth and the earth shall rejoice at the baptism of the

Saviour of the world … He was baptized at Jordan so that He might redeem the entire

world … John baptized Jesus. The water became sanctified with His baptism].”425

The Johannine Dəggwa speaks of Jesus’ identity as the incarnate Son of God. Yared

brought into play the witnesses of St. John the Baptist about the eternal birth of the Messiah

despite John’s precedence to Jesus with respect to His earthly birth. Although John was born

before Jesus, the latter takes precedence over him by virtue of His eternal birth.426 Speaking

of Jesus’ Messianic identity, Yared noted that He Whom John saw and baptized with water

at the Jordan River is none other than the divine-human Saviour and eternal Son of God.427

Yared portrayed Jesus as the One that spoke to Moses on Mount Sinai although John

became perplexed with the messianic identity of the incarnate Christ Whom he baptized.428

In order to affirm the divinity of Christ, Yared wondered how it became possible for

the earthly [John] to baptize the heavenly [Jesus] with the waters of Jordan. “እፎ አጥመቆ በማይ፥

መሬታዊ ለሰማያዊ፥ ከመ ይትቀደስ ማይ፥ በዮርዳኖስ ቀላይ። [How did the earthly baptize the heavenly with

water in order that water might be sanctified through the waters of Jordan]?”429 Another

Baptismal hymn from Yared’s Johannine Dəggwa recounts the dialogue between Jesus and

John: “Jesus said to John, ‘Baptize me with water.’ And John replied to Jesus, ‘How can I

425
St. Yared, BD, 211-212, 231.
426
“በእንተ ርእሱ ይነግር መድኃኒነ፥ ወይቤ ‘ዘይንዕስ የዓብዮ በመንግሥተ ሰማያት።’ ፮ተ አውራኃ፥ የዓብዮ ዮሐንስ ለኢየሱስ። ሃሌ፥ ሃሌ፥
ሃሌ፥ ሃሌ፥ ሉያ፥ ተጠምቀ ሰማያዊ፥ በእደ መሬታዊ።” St. Yared, BD, 16. Yared referred to Jesus’ words about Himself and
John the Baptist: “Truly I tell you, among those born of women no one has arisen greater than John the Baptist;
yet the least in the kingdom of heaven is greater than he” (Mt. 11:11). Jesus called Himself “the least” on
account of His earthly birth in the fullness of time; whereas Christ’s superiority to John shows His eternal birth,
which is also characterstic of Jesus’ divine nature.
427
“በውስተ ከርሠ እምከ፥ ለእግዚእከ ሰገድከ፤ እንዘ ይትረኃዉ ሰማያተ ርኢከ፤ ቃለ አብ ሰማዕከ፤ ወለከሰ ዮሐንስ ክሡት ለከ። [You
worshipped your Lord while in your mother’s womb. You saw when the heavens were opened and you heard
the voice of the Father. And for you John, it is revealed].” St. Yared, BD, 5, 17. Added to that, Yared also said:
“መዝገበ ፍሥሐ ነጸረ በዓይኑ፤ በዲበ ባሕር ርስነ መለኮት፥ ገሠሠት የማኑ።” pp. 4-6.
428
“ዘዮሐንስ አጥመቆ፥ ወስዕነ ጠይቆቶ፥ ለሙሴ በደብረ ሲና፥ ገሃደ ተናገሮ። [It is He Whom John baptized and was unable to
inquire that spoke openly to Moses on Mount Sinai].” St. Yared, BD, 9, 18.
429
St. Yared, BD, 5, 10-12, 15. Cf. “እፎ አጥመቆ፥ እንዘ ኢይክል ጠይቆቶ፥ ኃይለ መለኮቱ። [How could he baptize Him
while he was unable to inquire about the power of His divinity]?” p. 18.
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baptize you? Can the water carry you?’ And Jesus said to John, ‘The water will not become

sanctified unless I am baptized.’ Then John baptized Jesus.”430 The early Syriac tradition

recounts a similar, and yet a lengthy dialogue poem about Jesus and John the Baptist.431

Yared mentioned another perplexing situation, which was surrounding John the

Baptist prior to the Baptism of the Messiah. John then asked Jesus, “When I baptize others, I

do baptize them in Your name; what would I say when I baptize You O Lord?” Jesus replied

to John: “Son of the Blessed One, Revealer of Light, the Son of God, have mercy upon us!”432

Yared might have possibly borrowed this from Jacob of Sarug, who recounted as such: “In

your name I have been baptizing her so that she shall be adorned by you; and, O Holy One,

in whose name shall I baptize you? I do not know ... What shall I say when I baptize the

Forgiver of Debts, and with what expressions shall I observe the rite of baptism?”433

Yared further saw proofs of Christ’s divinity in the profound joy, fear and trembling

of creation at Jesus’ Baptism: “ፈልሑ ማያት፥ ላዕለ ዲበ ርእሱ፤ ወተቀደሰት ማይ በጥምቀቱ። [The waters

bubbled over His head; and the water became sanctified with His Baptism].”434 Speaking of

the boiling of the waters of Jordan, Jacob of Sarug said, “John noticed the river which grew

hot, and its abounding streams were transformed and he himself understood that the Holy

One had come to baptism.”435 Yared further related the Baptism of Jesus, which effected the

sanctification of waters, to the paschal mystery of Christ in which He imparted a sanctifying

430
“ይቤሎ ኢየሱስ ለዮሐንስ፥ አጥምቀኒ በማይ፥ ይቤሎ ዮሐንስ ለኢየሱስ፥ እፎኑ እክል አጥምቆተከ፥ ዓይኑ ማይ፥ እግዚኦ ይፀውረከ፥ ይቤሎ
ኢየሱስ ለዮሐንስ፥ ኢይትቄደስ ማይ፥ ለእመ ኢተጠመቁ አነ። አጥመቆ ዮሐንስ ለኢየሱስ።” St. Yared, BD, 7, 9. Cf. Mt. 3:13ff.
431
Brock, Treasure-house of Mysteries: Explorations of the Sacred Text Through Poetry in the Syriac
Tradition, 177-184.
432
“ባዕደ ሶበ አጠምቅ፥ በስምከ አጠምቅ፤ ወኪያከ ሶበ አጠምቅ፥ እግዚኦ ምንተ እብል፤ ወልዱ ለቡሩክ ከሣቴ ብርሃን፥ ወልደ እግዚአብሔር
ተሣሃለነ።” St. Yared, BD, 12.
433
Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on Epiphany,” 42.
434
St. Yared, BD, 12-13. “ነድ ለማየ ባሕር ከበቦ፤ ማይ ኀበ የሐውር ፀበቦ። ወጐየ ፵ በእመት፥ ወፈልሐ ከመ ዘአንሰርዎ በእሳት። [Fire
surrounded the waters of the River Jordan; the waters became troubled as to where to go. It went up forty times
of an arm length and boiled as if it was stirred with fire].” See EOP, Mäṣhäfä Ziq Wä-Mäzmur [The Book of
Litany and Hymnody], 117.
435
Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on Epiphany,” 24.
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power to Baptism through the fresh water that gushed from His pierced side.436 The opening

of the heavens at the Lord’s Baptism in the Jordan River is one of the predominant themes of

Yared’s soteriology. Yared also spoke of the opening of heaven through the mystery of the

cross, which defeated the power of sin, the devil and death.437

The Ethiopic biblical-liturgical tradition allegorically interprets the Lukan account of

Jesus’ Baptism in the River Jordan at the age of thirty (Lk. 3:23): “በበሕቅ ልሕቀ፥ በ፴ ክረምት፥

በዮርዳኖስ ተጠምቀ። [He grew little by little and was baptized in Jordan at the age of thirty].”438

The text is understood in light of the Adam-Christ typology. Ethiopic tradition suggests the

transgression of Adam and his subsequent loss of the grace of God took place while he was

thirty years old. The incarnate Christ, also called the Second Adam erased the record of debt

against humanity through His Baptism at the age of thirty. He restored the grace of spiritual

adoption to Adam and his descendants through His baptism and the mystery of the cross.439

The Johannine Dəggwa mentions many instances that allude to Jesus’ divinity while

making the distinction between John the Baptist and the incarnate Son of God. Some hymns

marvel at how John recognized and worshipped the Lord Jesus, the eternal Light while he

was still in his mother’s womb.440 Yaredean tradition draws upon the Lukan account of the

436
“በመስቀልከ አምነ ፈያታይ፥ ወበደምከ ክቡር፥ ቀደስኮ ለማይ። [The thief believed in Your cross and You sanctified the
water with Your precious blood].” St. Yared, BD, 25.
437
“በመስቀሉ አርኃወ ገነተ፥ ወተሞዓ ኃይለ ሥልጣኑ ለሞት።” St. Yared, BD, 25.
438
St. Yared, BD, 231.
439
“እምሰማያት ወረደ፥ ወእማርያም ተወልደ፥ ከመ ይሥዓር መርገማ ለሔዋን፥ ዲበ ዕፅ ተሰቅለ። በ፴ ክረምት በዮርዳኖስ ተጠምቀ፤ ዘነቢያት
ሰበክዎ፥ ወአስተርአየ ገሃደ። እምሰማያት ወረደ፥ ወእማርያም ተወልደ፥ ከመ ያብርህ ለሔዋን፥ ዲበ ዕፅ ተሰቅለ። … በጎል ሰከበ፥ በዮርዳኖስ
ተጠምቀ፥ ወበቀራንዮ ተሰቅለ። ንሕነ አመነ ወአእመርነ፥ ከመ ውእቱ መድኅኑ ለዓለም። [He descended from heavens and was born
from Mary. He was crucified on the tree so that He might abolish the curse of Eve. He Whom the prophets
proclaimed was baptized in Jordan at the age of thirty and became openly revealed. He descended from heavens
and was born from Mary. He was crucified on the tree so that He might illumine to Eve ... He slept in the
manger and was baptized in Jordan and was crucified on Calvary. And we believe and realize that He is the
Saviour of the world].” St. Yared, BD, 217. Cf. Brock, Bride of Light, 48, 89, 92. Col. 2:14ff. “Debts are wiped
out when I wash, liberty will receive its seal in the water.” Brock, Treasure-house of Mysteries: Explorations of
the Sacred Text Through Poetry in the Syriac Tradition, 182. A Syriac hymn on Epiphany, which is attributed
to Ephrem also reads, “Today your debts are wiped out, and your names are written down.” see p. 252.
440
“ርኢክዎ ለብርሃን፥ እንዘ ውስተ ጽልመት፤ አእሚሮ ለዘተወልደ ሕፃን፥ ዮሐንስ ካህን እምከርሠ እሙ፥ ኤልሳቤጥ መካን። መኑ ከማሁ
ብርሃን። [I saw the Light while in the darkness. Having recognized the Child that was to be born, John the priest
said while in the womb of his barren mother, ‘who is light like Him’]?” St. Yared, BD, 15-16.
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Visitation (Lk 1:39ff) and interprets John’s leaping for joy as a mystical expression of his

worship befitting the incarnate God.441 Commenting on the biblical episode of the Visitation,

Jacob of Seroug observed, “Morning and evening met one another … Mary is the Morning

and bears the Sun of Justice (cf. Mal. 4:2), but Elizabeth is the evening who bears the star of

light (cf. Jn. 5:35).”442 Yared also characterized John the Baptist as a leading star emerged

from the loin of Zachariah the priest to preach the righteousness of God for sinners and tax

collectors and also a chosen one to baptize Christ, the only-begotten Son of God.443

The feast of Epiphany is a liturgical celebration of the revelation of the mystery of

the Triune God. Yared saw Psalm 118:27, “The LORD is God, and he has given us light,” as

alluding to the saving deeds of the incarnation and the illumination of humanity.444 Yared

spoke of the Lord’s Baptism as a special moment for the revelation of divine light. “በዮርዳኖስ

ተጠምቀ፥ ወበጥምቀቱ ከሠተ ለነ ብርሃነ። [He was baptized in Jordan and revealed to us light with His

baptism].”445 He maintained the illumination of humanity as an important soteriological

facet of the divine economy of salvation.446 Yaredean hymnody embraces the incarnation of

the Son of God as the manifestation of the invisible Image of the Father.447 Yared dwelt on

441
“ለዘተወልደ እምብእሲት፥ አእሚሮ እምከርሠ እሙ፥ ሰገደ ወልደ መካን፥ ለወልደ ድንግል። [Having known Him, while in his
mother’s womb, that was born from the woman, the son of the barren worshipped the Son of the Virgin].” St.
Yared, BD, 3, 5.
442
Jacob of Serug, On the Mother of God, 49.
443
“እምሐቌ ዘካርያስ ካህን፥ ኮከብ ሠረቀ፤ ለመጸብሐን መሐሮሙ ጽድቀ፤ ወልዶ ዋህደ፥ በእደዊሁ አጥመቀ። [A star did arise from the
loins of Zechariah the priest, and he taught righteousness to the tax collectors and he baptized the Only begotten
Son of God].” St. Yared, BD, 4.
444
St. Yared, BD, 223. The Ethiopian Gə’əz version of the Psalter reads: “እግዚአብሔር እግዚእ፥ አስተርአየ ለነ,” which
equally means, “The LORD God is revealed to us.”
445
St. Yared, BD, 214.
446
“አብርህ ገጸከ ላዕሌነ፥ ወንድኃን። እስመ ወረድከ እምሰማይ፥ ከመ ታድኅን ሕዝበከ፥ ኖላዊ ኄር። [Shine Your face upon us and
let us be saved. For You descended from heaven to save Your people, the Good Shepherd].” St. Yared, BD, 182.
447
“ወአስተርአየ፥ ዘበመልክዓ ራእዩ ለአቡሁ።” St. Yared, BD, 216.
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the Pauline Christological theme of the Image, which refers to Christ as “the image of the

invisible God” (Col. 1:15ff).448

Yared also linked the theme of restoration of the image and likeness of the person

with the Baptism of Christ. Yaredean hymns express the saving deeds of the incarnation as

the climax of obedience to the divine will of the Father. The incarnate Christ reversed the

disobedience of the first Adam. Yared’s Hymn on Epiphany reads, “Christ, the Pilot of the

soul for the righteous and the hope for the hopeless, has revealed in the world. He was born

from the Virgin and became known while He obeyed to His own people. Having become

human, He was baptized in Jordan.”449 Yared further drew upon Jesus’ parable of the lost

sheep (Mt. 18: 12-14; Lk. 15:3-7; 19:10f), and explained the restoration of humanity to new

life through the humble descent of the incarnate Son of God into Baptismal waters. “ኃዲጎ ፺ ወ

፱ተ ነገደ፤ ቆመ ማዕከለ ባሕር። ገብዓ ወወጽአ በሰላም። [Having left the ninety-nine flocks, He stood in the

midst of the waters; He entered and came out in peace].”450 The Baptism of the Son of God

in the waters of Jordan restored fallen humanity to new life.

2.2.1.4 The Feast of the Miracle at Cana of Galilee

Yared mentioned the first miracle of Jesus at the wedding feast in Cana of Galilee (Jn.

2:1-11) as another unique moment for the revelation of Jesus’ messianic identity. The

manifestation of His divine glory to the disciples at the miraculous turning of the water into

448
For a helpful discussion on the theology of the divine image and likeness in relation to theōsis in the Eastern
tradition, see Vladimir Lossky, In the Image and Likeness of God (Crestwood, New York: St. Vladimir’s
Seminary Press, 1985), 97-98.
449
“ኃዳፌ ነፍስ ለጻድቃን፥ ወተስፋ ቅቡፃን፥ ክርስቶስ አስተርአየ ውስተ ዓለም። እምድንግል ተወልደ፥ ክሡተ ኮነ፥ እንዘ ይትዔዘዝ
ለአዝማዲሁ፤ ከዊኖ ሰብአ በዮርዳኖስ ተጠምቀ።” St. Yared, BD, 209. Yared envisioned the humiliation of Christ on the
cross as the climax of His obedience. Unlike the first Adam’s disobedience that caused transgression and death
to humanity, Christ restored humanity to righteousness and eternal life through His obedience unto death on the
cross. “ወጥዑመ ፍሬ፥ አንተ አርአይከ። ወበቀራንዮ አንተ አርአይከ ትሕትናከ፥ በዲበ ዕፀ መስቀል። [You revealed a sweet fruit on
the Calvary. And You showed Your humility on the tree of the cross].” St. Yared, BD, 62.
450
St. Yared, BD, 210. Cf. Mt. 18:12-24. Elsewhere, Yared also mentioned the soteriological importance of the
descent of the Word of God into the womb of the Blessed Virgin Mary that took place prior to Jesus’ baptism at
the River Jordan. He thus said: “ኃዲጎ ፺ዓ ወ፱ተ ነገደ፥ ቃለ ሕይወት፥ እምሰማያት ወረደ፥ በአማን ያድኅነነ ነገደ። እምቅድስት
ድንግል፥ ወልድ ተወልደ፥ ወአስተርአየ ገሃደ።” St. Yared, BD, 227.
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wine instigated faith in their hearts.451 Yared recounted the consciousness of Jesus’ disciples

about His wondrous acts, and how they praised and glorified Him on account of the water

that He turned to fine wine.452 Yaredean hymnody depicted the entire creation as the arena

of God’s glory that mirrors divine beauty.453 It is important to note that unlike the other

feasts of the incarnate Lord, Yared did not dedicate many hymns to the feast of the miracle

at Cana of Galilee, nor did he give the reason for the scarcity of hymns.

Cyril of Jerusalem interwove Jesus’ turning of the water into wine at Cana and the

Eucharistic consecration as such: “He once turned water into wine, in Cana of Galilee, at His

own will, and is it incredible that He should have turned wine into blood? That wonderful

work He miraculously wrought, when called to an earthly marriage; and shall He not much

rather be acknowledged to have bestowed the fruition of His Body and Blood on the

children of the bridechamber?”454 Referring to the miracle of Jesus at the wedding feast at

Cana, ancient Ethiopic Eucharistic Prayer455 beseeches His presiding role in the Eucharistic

Liturgy. “Christ our God, who are truly our Lord, who did go to the wedding when they

called you at Cana of Galilee, and did bless for them the water and change it into wine, you

do in like manner unto this wine which is set before you. Now also please bless it, hallow it

and purify it, so that it may become the life for our soul and body and spirit at all times.”456

2.2.1.5 The Feast of Palm Sunday

451
“እንዘ ሥውር እምኔነ፥ ይእዜሰ ክሡተ ኮነ፤ ወለማይኒ ረሰዮ ወይነ፤ አርአዮሙ ስብሐቲሁ፥ አምኑ ቦቱ አርዳኢሁ፤ ወርኢነ ብዕለ ስብሐቲሁ።
[That which was hidden from us is now made known. And He turned the water into wine. He showed them His
glory and His disciples believed in Him. And we also saw the riches of His glory].” St. Yared, BD, 210.
452
“ወእንዘ ሀለዉ ውስተ ከብካብ፥ ቀርቡ ኀቤሁ ኵሎሙ አርዳኢሁ። አንከርዎ ለማይ፥ አእኰትዎ ለኢየሱስ፥ በእንተ ማይ ዘኮነ ወይነ።
[While at the wedding feast, all the disciples came closer to Him. They marveled at the water and praised Jesus
on account of the water that became wine].” St. Yared, BD, 210.
453
“ሰማየ ገብረ ለስብሐቲሁ፥ ዓለመ ፈጠረ፥ ወምድረ ሣረረ። [He made the heaven for His glory. He created the world and
established the earth].” St. Yared, BD, 122. Cf. Ps. 19:1; Isa. 40:25-26; Rom. 1:18.
454
St. Cyril of Jerusalem, Lectures on the Christian Sacraments, 68.
455
Historically, the antiquity of the ancient Eucharistic Liturgy of the Ethiopian Church is dated to the fourth
and fifth century. See José Bandrés, “He Stretched out His Hands to Suffering,” in Religious Studies in Ethiopia
and Eritrea: The Future of Religious Studies in Ethiopia and Eritrea, ed., Abba Hailegebriel Mellaku (Addis
Ababa: n.p., 1995), 89.
456
EOP, The Liturgy of the Ethiopian Orthodox Church, 39.
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The Ethiopic liturgical calendar places the feast of Palm Sunday (Hosanna) prior to

the Passion Week. Yared dealt with the profound humility of the Son of God in light of the

divine condescension at the incarnation: “ዘይነብር ዲበ ኪሩቤል፥ ዲበ ዕዋለ አድግ ነበረ። … እንዘ በክንፈ ደመና

ይጸወር፥ ዘሀሎ ተፅዒኖ ዲበ ዕዋል፥ ቦአ ሀገረ ኢየሩሳሌም። [He that is sitting on the Cherubim was sitting on

the foal of a donkey … While He is carried with the wings of the cloud, He were to sit on the

foal and entered the city of Jerusalem].”457 Marveling at the self-abasement of Christ, Jacob

of Sarug also used a similar language with Yared: “He who was riding on Cherubs rode on

a colt, and it was a wonder that He who dwells in heaven then journeys on the earth.”458 In

his liturgical Hymns on the feast of Palm Sunday, Yared explored the multifaceted features

of the biblical account of the feast (Mt. 21:1-17; Mk. 11:1-10; Lk. 19:29-38; Jn. 12:12-15). He

employed the manifold divine oracles, types, figures, images, metaphors and events of the

Old Testament as important biblical prefigurations to the feast of Hosanna.459

Yaredean Hymns on Palm Sunday utilize soteriological themes that characterize the

divine economy of salvation, namely: light, garment, Redeemer and peace. The incarnate

Christ became the true Light to fallen humanity that was under the darkness of sin and the

shadow of death. He revealed Himself as the One that washes His garment [the faithful]

with wine [His blood]. Christ is the true Redeemer and the Prince of Peace, Who re-created

the world and reigns with peace and righteousness.460 Comparing to the other major feasts

457
St. Yared, BD, 152.
458
Thomas Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on Palm Sunday,” in Texts
from Christian Late Antiquity, vol. 5, ed. Sebastian P. Brock (Piscataway, New Jersey: Gorgias Press, 2008),
18.
459
“ኢሳይያስ ሰበከ ምጽአቶ ለክርስቶስ፥ ወዜነዋ ለኢየሩሳሌም እንዘ ይብል፥ አብርሂ አብርሂ ኢየሩሳሌም፥ በጽሐ ብርሃንኪ፥ ወስብሐተ
እግዚአብሔር ሠረቀ ላዕሌኪ። ይትፌሣሕ ሰማይ፥ ወትትኃሠይ ምድር፥ እስመ ወረደ እግዚአብሔር። ትትፌሣሕ ገዳም ወኵሉ በውስቴታ፥
ወዕፀወ ገዳምኒ ይጠፍሑ በአዕፁቂሆሙ። መጽአ እንዘ ኢየሐፅፅ እምላዕሉ፥ ወባሕቱ ትመጽእ ሰዓተ መድኃኒት።” St. Yared, BD, 221. Cf.
“ክርስቶስ ውእቱ፥ ዘስብሐት የዓውዶ። ዓዕሩግ ወሕፃናት ነሢኦሙ ፀበርተ፥ አዕፁቀ በቀልት፥ የዓውዶ ክርስቶስ ውእቱ ዘስብሐት የዓውዶ።” St.
Yared, BD, 152. Added to that, Yared also chanted: “ዜና ንዜኑ ለዘየአምን፥ ይመጽእ መድኅን እምጽዮን፥ ወየዓትት ኃጢአተ
እምያዕቆብ። … ኢሳይያስኒ ይቤ፥ ይመጽእ መድኅን እምጽዮን፥ ወየዓትት ኃጢአተ እምእስራኤል።” see p. 196.
460
“አብርሂ፥ አብርሂ ኢየሩሳሌም፥ ናሁ በጽሐ ብርሃንኪ፥ ወስብሐተ እግዚአብሔር ሠረቀ ላዕሌኪ። አብርሂ ጽዮን፥ ነዋ ንጉሥኪ በጽሐ፥
ዘየሐፅብ በወይን ልብሶ፥ ወበደመ አስካል አጽፎ። … አልጸቀ መድኃኒትኪ፥ ወረሰየ ሰላመ ለበሐውርትኪ። … ዘየሐፅብ በወይን ልብሶ።
አልባሲሁሰ ለክርስቶስ፥ መሃይምናን እለ የዓቅቡ፥ ሕጎ ለልዑል።” St. Yared, BD, 150-151. Yared mentioned the efficacy of the
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of the Lord Christ, Yared assigned very few liturgical hymns to the feast of Palm Sunday.

2.2.1.6 The Feast of the Crucifixion

Yared’s soteriology gives special place for the Lord’s passion and crucifixion. The

passion, efficacious suffering, sacrificial death and triumphant resurrection of the incarnate

Christ are the climax of the divine economy of salvation. In his Hymns on the Crucifixion,

Yared juxtaposed the imagery of the Cherubim, the throne of glory to the Lord of creation,

to the Tree of the Cross, the throne of humiliation to Christ: “He that is sitting upon the

Cherubim stretched out His holy hands on the tree of the cross. He suffered and through

His passion He did abide us unto His Father.”461 Yared saw the glorification and exaltation

of humanity through the humiliation of the incarnate Christ, in His crucifixion between two

thieves: “He is crucified on the tree like a sinner While He was God.”462

The theology of the cross is at the heart of Yaredean soteriology. Yaredean hymnody

sums up the divine economy as such: “ወበመስቀሉ ኮነ ሕይወትነ። ደመረ ሥጋነ ምስለ መለኮቱ። ተሰቅለ ወልድ

በሥጋ ምድራዊት፥ ከመ ይርዳዕ ዘተኃጕለ። ኦሆ ይቤ፥ ወመጽአ ለብሰ ሥጋነ፥ ወተሰቅለ ዲበ ይእቲ ሥጋ፥ እንተ እምአዳም ነሥአ።

[And He became our life through His cross. He united our flesh with His divinity. The Son

was crucified in this earthly flesh so that He might help the strayed. Having said yes, He

came and put on our flesh. He was crucified in this flesh that He assumed from Adam.”463

Elsewhere, Yared mentioned the opening of heaven: “በኃይለ መስቀሉ፥ አርኃወ ገነተ … ወተሰቅለ ዲበ ዕፅ፥

ወኢሐመ ሥነ መለኮቱ። [He opened heaven with the power of His cross … He was crucified on

precious blood of Christ. “ዘየሐፅብ በወይን አልባሲሁ፥ ወበደመ አስካል አፅፎ፥ ውእቱ ኢየሱስ ክርስቶስ።” see p. 152.
461
“ዘዲበ ኪሩቤል ይነብር፥ ሰፍሐ እደዊሁ ቅዱሳተ፥ ዲበ ዕፀ መስቀል። ሐመ ወበሕማሙ፥ ፀመደነ ኀበ አቡሁ።” St. Yared, BD, 83.
Yared spoke of the feebleness of the tree of the cross to carry the Lord of creation Whom the entire cosmos even
cannot bear. He thus sang: “እንዘ እሳት በላዒ ውእቱ፥ ውስተ ሥጋነ ኃብዓ መለኮቶ። ዕፅ ድኩም በኃይሉ ፆሮ፥ በዲበ መስቀል፥ ሰማይ
ወምድር ዘኢያገምሮ።” see p. 207. Added to that, Yared also said: “ዮም ተረክበ ዕፀ መስቀል፥ ዘአርኃወ ገነተ ለፈያታይ። በዘቦቱ
ተሰቅለ (ዘለሱ) ለሱራፌል ዕበይ። ኃይለ መስቀሉ አብርሃ፥ እምነ ፀሐይ። ንዑ ንትፈሣሕ ዮም፥ በዛቲ ዕለት በዓለ መስቀል፤ መስቀል ዕፀ
ሕይወት፥ መስቀል ዕፀ መድኃኒት።” p. 24.
462
“ተሰቅለ ዲበ ዕፅ፥ ከመ እቡስ፥ እንዘ አምላክ ውእቱ።” St. Yared, BD, 31.
463
St. Yared, BD, 196.
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the tree and yet His divinity did not suffer.”464

It is worth noting Yared’s reference to the impassibility of Christ’s divinity. Yared

explained the divine-human nature of the incarnate Lord by affirming His consubstantiality

with humanity in His human nature and His consubstantiality to the Father with His

divinity.465 The Johannine account of the Crucifixion (Jn. 19:26-30) hints at the restoration of

humanity through the tree of the cross. Yared explained that the forbidden tree caused the

alienation of humanity from God and its subsequent expulsion from the Garden of Eden;

whereas the tree of the cross caused the opening of the gates of heaven for the restoration of

humanity: “በመስቀሉ አርኃወ ገነተ፥ በመስቀሉ ገብረ መድኃኒተ። መስቀል ቤዛነ፥ መድኃኒተ ነፍስነ። [He opened

heaven with His cross. He made salvation through His cross. The cross is our redemption

and the salvation of our soul].”466

Alluding to Genesis, Yared considered the saving deeds of the incarnate Saviour as a

reversal of the human fall: “ዮም ሰሰለ እምኔነ፥ ኅምዙ ለከይሲ፤ ተመልሐ ሦከ ኃጢአቱ ለአዳም። … ዮም ወድቀት

ኵናት፥ እምእደ ኪሩቤል፥ እንተ ትነድድ። … ዮም ተአተተ፥ እምኔነ ሞት … ዮም ተሥዕረ፥ መርገማ ለሔዋ፥ እንተ ዐለወት ትእዛዘ።

ዮም ንግድፍ ዕፀ ዕልወት፥ ወንፁር መስቀሎ ክቡረ፥ ዕፀ ሕይወት። [Today, the venom of the devil is removed

from us. Today, the thorn of Adam’s sin is uprooted … Today, the blazing spear is dropped

from the hands of the Cherubim … Today, death is taken away from us … Today, the curse

of Eve, who transgressed the commandment, is abolished. Today, let us get rid of the tree of

transgression and let us carry His precious cross, the tree of life].”467 Yared elsewhere spoke

of the cross as a saving tree with which Christ defeated death, expelled the devil, delivered

464
St. Yared, BD, 198. Cf. “ነአምን ሕማሞ፥ ለዘኢየሐምም። [We believe His passion, Who is impassible].” p. 284.
465
“… ለብሰ ሥጋ ዚአነ፥ ወተሰቅለ በይእቲ ሥጋ፤ እስመ መለኮቱ ኢሐመ። [… He put on our flesh and He was crucified in this
flesh, for His divinity is impassible].” St. Yared, BD, 199. Cf. St. Cyril of Alexandria, On the Unity of Christ,
60-61.
466
St. Yared, BD, 24, 28. Cf. “ውእቱ ተሰቅለ ዲበ ዕፅ፥ ከመ ያግዕዘነ እምኃጢአት። ዘእምኔሁ በልዓ አዳም፥ ሰፍሐ እደዊሁ ቅዱሳተ፥
ዲበ ዕፀ መስቀል። [He is crucified on the tree so that He might deliver us from sins. Since Adam ate from the tree,
Christ stretched out His holy hands on the tree of the Cross].” St. Yared, BD, 34, 37.
467
St. Yared, BZM, 165.
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the captives from the bondage of sin, gathered the scattered and drew them to God.468

Yared largely dwelt on Genesis 22 and explained the thicket that held the horns of

the sacrificial lamb and the wooden altar upon which Abraham sacrificed the ram on Isaac’s

behalf as the typological prefigurations of the tree of the cross. “Abraham took his son Isaac

to sacrifice him. God sent a ram whose horns were held with thicket to be his ransom. The

thicket is the cross, the tree of forgiveness. The cross is the imperishable tree that Abraham

chopped for an altar.”469 The thicket symbolizes the tree of the cross and the sacrificial ram is

the type of Christ. Elsewhere, Yared wrote: “አብርሃምኒ ርእዮ፥ በውስተ ምሥዋዕ። [Abraham saw Him

in the altar].”470 Added to that, he also saw in the wooden altar the imagery of the cross. “ዕፅ

ዘቀደሶ ወባረኮ ክርስቶስ፥ ዘሠናየ ይፈሪ ወኃጢአተ ይሠሪ። . . . ዕፅ ዘሠፀሮ አብርሃም ለምሥዋዕ። [A wooden cross,

which Christ blessed and sanctified, bears good fruit and absolves sin … It is this wood that

Abraham chopped for an altar].”471 Furthermore, Mount Moriah on which the sacrificial rite

took place is also a typological prefiguration of Calvary.

Another typological prefiguration of the thicket is embedded in the following Syriac

Hymn on Mary: “Never before, and never again, has a tree given birth to a lamb here on

earth, and no other virgin has given birth without any man’s help. Mary and the tree are

one; the lamb was hung up in its branches, as our Lord was on Golgotha; the lamb saved

468
“በመስቀሉ ለክርስቶስ፥ ተሞዓ ሞት፥ ወተሰደ ኃይለ ጽልመት። ገብረ ሰላመ ክርስቶስ፥ . . . በዕፀ መስቀሉ አስተጋብአነ፥ በመስቀሉ ኮነ
ሕይወትነ። [Death was defeated and the power of darkness was dispelled with the cross of Christ. He made peace
… He gathered us with the tree of His cross. And He became our life through His cross].” St. Yared, BD, 234.
Added to that, he further wrote, “ገብረ ሰላመ በመስቀሉ፥ ክርስቶስ አቅረበነ፥ ኀበ አቡሁ ሰማያተ። በኃይለ መስቀሉ ሰደደ አጋንንተ።
በመስቀሉ ወልድ አግዓዘነ፥ እምተቀንዮ ለጸላዒ። [He made peace through His cross. Christ draws us nigh to His Father in
heaven. He dispelled the demons through the power of His cross. The Son delivered us from the dominion of
the enemy].” See p. 235.
469
“አቡነ አብርሃም ወሰዶ ለይስሐቅ ወልዱ፥ ከመ ይሡዖ። አውረደ ሎቱ ቤዛሁ በግዓ፥ እኁዝ አቅርንቲሁ በዕፀ ሳቤቅ። ዕፀ ሳቤቅ ብሂል፥ ዕፀ
ሥርየት መስቀል። ዕፅ ዘኢይነቅዝ፥ ዕፅ ዘሠበረ አብርሃም ለምሥዋዕ።” St. Yared, BD, 33. The Ethiopic biblical and liturgical
term “ሳቤቅ,” [Sabēq] which also means “thicket,” features an almost identical rendering of the Septuagint
“σαβεκ.” See Abraha, “Quotations from Patristic Writings and References to Early Christian Literature in the
Books of St. Yared,” 389-391.
470
St. Yared, BD, 390.
471
St. Yared, BZM, 155.
 119

Isaac, as our Lord saved creation.”472 The sacrificial death of Christ, Who is the true Paschal

Lamb, redeemed the entire humanity from the captivity of sin, eternal death and corruption.

Yared said: “በግዕ ንጹሕ ተጠብሐ … በዛቲ ፋሲካ፥ ተሠርዓ ማዕድ፥ ቊስለ ኃጢአት ዘይፌውስ። [A pure Lamb is

slaughtered … A banquet, which heals the wounds of sin, is arranged at this pascha].”473

Yared witnessed to the saving power of the cross of Christ. “ኃይለ መስቀሉ ለክርስቶስ፥ እሞት

ባልሐነ። [The power of the cross of Christ rescued us from death].”474 Christ said beforehand

that He shall draw humanity to the Kingdom of God through His saving deeds on the cross.

“And I, when I am lifted up from the earth, will draw all people to myself” (Jn. 12:32). Yared

spoke of the cross of Christ with the imagery of a divine armor that captivates all and draws

them to God, especially those sinners and tax collectors.475 He also employed the imagery of

the Rod of Moses (Exod. 14:16) as a typological prefiguration of the cross of Christ, which

delivered humanity from the yoke of sin and death. “ዝንቱ መስቀል፥ ሙሴ በባሕር ዘአማዕተቦ፥ ዮም

በጎልጎታ ተረክበ። [This cross, which Moses signed upon the sea is found today at Calvary].”476

Yared pondered on some prophetic texts of the Old Testament, which are typological

allusions to the saving power of the cross. For instance, he interpreted “Through you we

push down our foes” (Ps. 44:5) as the victory of the faithful, which will prevail over death

and the devil through the mighty cross of the incarnate God. Yared further described Psalm

60:4-5, “You have set up a banner for those who fear you … so that those whom you love

472
Brock, trans., Bride of Light, 42. See also p. 47.
473
St. Yared, BZM, 106. Yared emphasized the importance of the New Pascha for Christians, the New Israel.
“ንግበር በዓለ፥ ፋሲካ መንፈሳዊተ፥ ትንሣኤሁ ቅድስተ፥ ሐዳሰ ፋሲካ፥ ዘአሰፈዎሙ ለአበዊነ። [Let us observe the feast of the
spiritual Pascha. The holy resurrection of Christ is the New Pascha, which He had promised to our fathers].” St.
Yared, BD, 296. Cf. Henry Bettenson, The Later Christian Fathers (London: Oxford University Press, 1970),
186. Cf. Gen. 22:1-13; Heb. 9: 11-12; 1 Pet. 1: 18-19.
474
St. Yared, BD, 24.
475
“መስቀል ለመጸብሐዊ ሰሐቦ፥ ወለፈያታዊ በቅጽበት ቀጸቦ። [The cross brought the tax collector and it twinkled the thief
in a moment].” St. Yared, BD, 24. A little further, another Yaredean hymn recounts, “ጸጎከነ እምግብርናት ግዕዛነ፥
ዘበመስቀልከ አቅረብከነ፥ ኀበ አቡከ መልዕልተ ሰማያት።” p. 43.
476
St. Yared, BD, 24. For the early patristic explanation of this predominant biblical imagery of the cross, see
Danielou, From Shadows to Reality, 153-160, 171-173.
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may be rescued” as another typological allusion to the mystery of the cross.477 The Yaredean

interpretation of these biblical texts reveals the fruition of salvation history in the crucifixion

of Christ. The hymns highlight the defeat of sin, death and the devil and the restoration of

humanity through Christ’s saving deeds on the cross. The preceding discussion pointed out

the vital role of the mystery of the cross in the divine economy of salvation. Furthermore, it

also shed some important light on the typological prefigurations of the living tree of the

cross in the Ark of Noah, the thicket, the scene of the sacrifice of Isaac and the Rod of Moses.

2.2.1.7 The Feast of the Exaltation of the Holy Cross

The Ethiopic feast of the Exaltation of the Cross continues the theme of the cross and

elaborates the soteriological implications of the tree of the cross. Yaredean Hymns on the

Feast of the Exaltation of the Holy Cross furnish some allegorical interpretation to the Song

of Songs in light of the divine economy of salvation. Yared employed the imagery of the

“Bride” and “Bridegroom” to the Church and Christ respectively. “ታስተበቊዓከ፥ ወትሰግድ ለከ ቤተ

ክርስቲያንከ፥ ታሌዕለከ መርዓትከ። [Your Church, which is Your bride shall worship You and beseech

You and exalt You].”478 He commented on “Tell me, you whom my soul loves, where you

pasture your flock, where you make it lie down at noon,” (Song 1:7) as a typological allusion

to the crucifixion of Christ at midday of Good Friday.479 Yared further expressed the saving

477
“’ብከ ንወግዖሙ፥ ለኵሎሙ ፀርነ፥’ ይቤ ዳዊት፥ በመንፈሰ ትንቢት። በእንተ ዝንቱ ዕፀ መስቀል፥ ዘተሰቅለ ዲቤሁ ቃለ አብ። . . . ወካዕበ
ይቤ፥ ‘ወወሀብኮሙ ትእምርተ፥ ለእለ ይፈርሁከ፥ ከመ ያምሥጡ እምገጸ ቅስት፥ ወይድኃኑ ፍቁራኒከ።’ [David foretold in the spirit of
prophecy, ‘We shall strike all our enemies in You.’ He said this with regards to the tree of the cross on which the
Word of God is crucified ... Again, he said, ‘You have set up a banner for those who fear you, to rally to it out of
bowshot … so that those whom you love may be rescued’].” St. Yared, BD, 25.
478
St. Yared, BD, 50. Elsewhere, Yared wrote, “ትሴብሐከ ቤተ ክርስቲያንከ፥ ወታሌዕለከ መርዓትከ፥ ሶበ ትሬእየከ፥ በዲበ ዕፀ
መስቀል። [Your Church shall praise You, and Your bride shall exalt You as she saw You on the tree of the cross].”
see. p 314. It is possible for Yared to have been influenced by the imagery of the Church as a Bride, which was
prevalent in the early Syriac ecclesiological tradition. Brock, The Luminous Eye, 122-123.
479
“አይቴ ትረክብ ጊዜ ቀትር፥ ትብሎ መርዓት ለመርዓዊሃ። አምሳለ ርእየተ መስቀል ትነግር፥ እምነተ ፈያታይ ዘየማን። ወበዝንቱ አምነ
ፈያታይ፥ እስመ ፀሐይ ቀጸበቶ … ታወሥኦ መርዓት፥ ጊዜ ቀትር ለመርዓዊ፥ ሶበ ትሬኢ ቅንዋተ መስቀል፥ ርግዘተ ገቦሁ በኵናት። አፍላገ ማየ
ሕይወት፥ ዘይውኅዝ እምከርሡ።” St. Yared, BD, 34. The Alexandrian exegetic tradition was influential on the Ethiopic
allegorical interpretation. Henri de Lubac, introduction to On the First Principles, by Origen, trans., G. W.
 121

power of the cross: “The Cross is our might, our strength, our ransom, and the salvation of

our soul … we that believed are saved by the Cross.”480 Yaredean soteriology speaks of the

cross as the eternal seal for the saving deeds of Christ. “ዮም ተረክበ ዕፀ መስቀል፥ ዘአርኃወ ገነተ ለፈያታይ።

… ንዑ ንትፈሣሕ ዮም፥ በዛቲ ዕለት በዓለ መስቀል፤ መስቀል ዕፀ ሕይወት፥ መስቀል ዕፀ መድኃኒት። [Today the tree of

cross, which opened heaven to the theif, has been found … Come and let us rejoice today on

the feast day of the cross. The cross is the tree of life and the tree of salvation].”481

Yaredean Hymns on the Exaltation of the Holy Cross emphasize the saving role of

the cross. Yared saw in the Ark of Noah (cf. Gen. 6:14) an image of the Cross. “ወይቤሎ ለኖኅ አመ

ዓይኅ፥ ግበር ታቦተ በዘትድኅን፥ እትአመን ባቲ፥ እስመ አርአያ መስቀል ይእቲ። [He said to Noah at the time of the

flood, ‘Make the Ark with which you shall be saved;’ And I believe in the Ark because it is

the imagery of the cross].”482 Yared spoke of both the Ark and the Cross as instruments of

salvation: “ዕፅ ዘቀደሶ ወባረኮ ክርስቶስ፥ ዘሠናየ ይፈሪ ወኃጢአተ ይሠሪ። ዕፅ ዘአድኃኖ ለኖኅ፥ እማየ ዓይኅ ብዙኅ። [The

wooden cross, which Christ blessed and sanctified, bears good fruit and absolves sin. It is

this wood that rescued Noah from the mighty flood].”483

As was explained, Yared recounted the sanctification and exaltation of the tree of the

cross through the precious blood of Christ. The cross of Christ delivered humanity from the

yoke of sin and has drawn to the Father. “ወበመስቀሉ ድኅነ፥ እምአርዑተ ኃጢአት፥ አቅረበነ ኀበ አቡሁ። [We

Butterqorth (Gloucester, MA: Peter Smith, 1973), xi-xii, xiv.

480
“. . . መስቀል ቤዛነ፥ መስቀል ጽንዕነ፥ መስቀል መድኃኒተ ነፍስነ . . . ወንሕነኒ አመነ፥ እለ አመነ፥ በመስቀሉ ድኅነ።” St. Yared, BD,
23-24. Eastern Christianity embraces the central role of the cross in the divine economy of salvation. “Salvation
is completed on Golgotha, not on Tabor, and the Cross of Jesus was foretold even on Tabor (cf. Lk. 9:31).” See
Florovsky, Creation and Redemption, vol. 3, 99.
481
St. Yared, BD, 24.
482
St. Yared, BD, 34. Elsewhere he spoke of the salvific power of the cross of Christ: “ዝንቱ ዕፅ፥ ዘአምነ ፈያታይ
ዘየማን። ዝንቱ ዕፅ፥ ዘአድኃኖ ለኖኅ፥ አመ ዓይኅ። ዝንቱ ዕፅ ዘሠናየ ይፈሪ፥ ወኃጢአተ ይሠሪ። [The thief on the right side believed
this tree. It is this tree that rescued Noah at the time of the flood. This tree bears good fruit and forgives sins].”
p. 32. See also Gorgorios, History of the Ethiopian Orthodox Täwaḥədo Church, 120-121. Early patristic
tradition already developed the typological understanding of Noah’s Ark in light of the mystery of the cross. See
Danielou, From Shadows to Reality, 97-99, 101-102, 106-107.
483
St. Yared, BZM, 155.
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are saved from the yoke of sin through His cross. And He drew us to His Father].”484 Yared

spoke of the profound joy that the trees of the wilderness manifested at the salvific deeds of

Christ. “ዕፀወ ገዳምኒ፥ ይጠፍሑ በአዕፁቂሆሙ። [The trees of the wilderness shall clap with their

branches].”485 He revered the precious cross of Christ on account of His redemptive works

on behalf of humanity: “Your cross is hope for the hopeless; Your cross is a garment for the

naked; Your cross is a wellspring for the thirsty; Your cross is a guide for the blind and a

harbor of salvation for the Gentiles.”486

Yared referred to the cross as the foundation of the Church, which restored sinners

and raised the dead. He used the imagery of light to explain the unique role of the cross of

Christ in the divine economy of salvation. A Yaredean Hymn on the Feast of the Cross

reads: “The cross is light for the entire world and the foundation of the Church. Lord, Your

cross is a resurrection for the dead ... It is a restoration for sinners.”487 The imagery of light is

one of the most recurring soteriological themes throughout Yaredean hymnography. Yared

spoke of the glory of the tree of the cross shining upon the entire cosmos. Furthermore, he

referred to the cross, as an armor, which defeated the devil and brought triumph for

humanity. It is the tree of deliverance from the enemy and a guide to the eternal abode of

God. Yared also provided an important historical reference to the sign of the cross, which

appeared to Emperor Constantine.488

484
St. Yared, BD, 27. A little earlier, Yared chanted: “ዮም ተኬነወ፥ በደሙ ቤዘወ ዘተጼወወ። እግዚአ ሕያዋን ወሙታን፥ ገብረ
መድኃኒተ በማዕከለ ምድር፥ በኢየሩሳሌም ሀገር። ሰፍሐ እደዊሁ በቀራንዮ መካን፥ ተጠብሐ ሥጋሁ፥ ሰቀሉ እግዚአ ኵሉ፥ ዘየሐዩ በቃሉ።” St.
Yared, BD, 26.
485
St. Yared, BD 184, 221, 305. Elsewhere, Yared also wrote: “ወይወውዑ አድባር ወአውግር፥ ወኵሉ ዕፀወ ገዳም። [The
mountains and the hills together with all the trees of the wilderness shall shout].” p. 289. Cf. Isa. 44:23.
486
“መስቀልከ ተስፋ ቅቡፃን፤ መስቀልከ ልብስ ለዕሩቃን፤ አንቅዕት ለጽሙዓን፤ መርሕ ለዕውራን፥ መርሶ መድኃኒቶሙ ለአሕዛብ።” St.
Yared, BD, 26. Added to that, he also said: “መስቀል ጽንዕ ለድኩማን፥ መስቀል አንቅዕት ለጽሙዓን፥ ለአግብርት ግዕዛን፥
ለመሐይምናን ሰላም፥ መስቀል ዘአስተዓፀቡ ያቀልል።” p. 41.
487
“መስቀል ብርሃን ለኵሉ ዓለም፥ መሠረተ ቤተ ክርስቲያን፤ መስቀልከ እግዚኦ፥ መንሥኤ ሙታን . . . መያጢሆሙ ለኃጥአን።” St. Yared,
BD, 24, 32, 235.
488
“ወተረክበ ዕፀ መስቀል ክቡር፥ ወቅንዋቲሁኒ እንዘ ያበርህ፥ ዲበ ምድር።” St. Yared, BD, 26. Cf. “ወበውእቱ መዋዕል፥ አስተርአዮ
ለቈስጠንጢኖስ በሰማይ። ዮምሰ በዓልነ፥ መስቀል ፍሥሐነ ወክብርነ። ዝንቱ መስቀል፥ መድኃኒተ ኮነ ለአሕዛብ። [In those days, the
cross was seen to Constantine in the sky. And today is our feast of the cross – our joy and glory. This cross has
 123

Yared rendered a soteriological reading of the Johannine text, which alluded to the

flowing of water and blood from the pierced side of Christ (Jn. 19:34). The hands of Christ,

which fashioned humankind, are nailed to the cross in order to re-create humanity anew.

The gushing of water and blood signify the spiritual regeneration that is imparted through

Baptism for the salvation of the new race.489 This hymnal expression also reverberates St.

Ephrem’s theology of the cross where he explicitly illustrated the opening of Christ’s side as

a gateway for humanity to enter Paradise.490 On another accasion, Ephrem saw Christ’s side

in a baptismal context. “By blood and water, for You have redeemed and baptized me.”491

2.2.1.8 The Feast of the Descent of Christ into Hades

Related to Christ’s sacrifice on the cross is the theme of Christ’s descent into Hades.

Yared’s allusion to Psalm 107:16, “For he shatters the doors of bronze, and cuts in two the

bars of iron,”492 is symbolic of Christ’s victory over death.493 He envisioned the annihilation

of death with the descent of Christ into Hades. The splendid brilliance of Christ blinded the

become salvation for people].” St. Yared, BD, 26.ù“ዮም መስቀል ተሰብሐ፥ ለአኃው አብርሃ፥ ለነገሥት ኮኖሙ መርሐ፤ መራህከነ
ፍኖተ ሕይወት፥ ወአግዓዝከነ እምተቀንዮ ለጸላዒ።” p. 234. For a useful historical survey and early patristic account of the
victory of Emperor Constantine, see Eusebius, The Church History, trans. and commentary by Paul L. Maier
(Grand Rapids, Michigan: Kregel Publications, 2007), 305-306. Cf. St. Cyril of Jerusalem, Lectures on the
Christian Sacraments, ix-x. Eusebius’ Ecclesiastical History: Complete and Unabridged, new updated ed.,
trans. C. F. Cruse. (Peabody, Massachusetts: Hendrickson Publishers, Inc., 2009), 343-344.
489
“ተቀነወ እደዊሁ ቅዱሳተ፥ ረገዝዎ ገቦሁ በኵናት፥ ውኅዘ ማይ ወደም፥ ለመድኃኒተ ኵሉ ዓለም። [His holy hands were nailed.
They pierced His side with a spear. Water and blood flowed for the salvation of the entire world].” St. Yared,
BD, 30.
490
McVey, trans., Ephrem the Syrian: Hymns, 119-120. Cf. Brock, The Luminous Eye, 81. Robert Murray,
Symbols of Church and Kingdom (Piscataway, New Jersey: Gorgias Press, 2004), 125-127.
491
Brock, Bride of Light, 22.
492
“ዝኬ ውእቱ ክርስቶስ፥ ዘሐመ ወሞተ፥ ወተንሥአ እሙታን። ወሰበረ ኆኃተ ብርት፥ ወቀጥቀጠ መናሥግተ ዘሐፂን። ሲኦለ ወሪዶ፥ ተቤዘወ
እለ ተፄወዋ ነፍሳተ። ተሰቅለ ወሐመ በእንቲአነ። ሲኦለ ወሪዶ፥ ፈትሐ ሙቁሐነ፥ ኖላዊ ኄር ዘመርዔቶ ይረድእ፥ ወአባግዒሁ ያድኅን።” St.
Yared, BD, 301, 309.
493
“በፈቃዱ ወልድ፥ አቅተለ ርእሶ፥ ሲኦለ ወሪዶ ሰበከ ግዕዛነ። በመስቀሉ ወልድ፥ ገብረ መድኃኒተ። ጸርሐት ሲኦል ወትቤ፥ ሰማያዊ ዝስኩ
ዘለኪፎቶ ኢይክል። [The Son died at His own will. Having descended into Hades, He proclaimed deliverance. The
Son made salvation through His cross. Hades cried aloud and said, ‘This is of the heavenly Whom I cannot even
touch’].” St. Yared, BD, 299. Cf. “እስመ በእንተ ሰብእ ተሰቅለ፥ ወሐመ ሲኦለ ወሪዶ፥ እለ ተፄወዋ ነፍሳተ አግዓዘ። ወጸርሐ መልአከ
ሞት እንዘ ይብል፥ ዓይ ውእቱ ዝንቱ፥ በብዝኃ ብርሃኑ፥ ዓበዮ ለሞት፥ ለጽልመት አዖሮ።” St. Yared, BD, 305.
 124

darkness.494 The descent of the incarnate Lord rescued humanity from the power of Hades

and eternal perdition. He proclaimed deliverance to those spirits imprisoned in the realm of

darkness.495 Speaking of the manifold purpose of Christ’s descent, Yared said: “ሲኦለ ወሪዶ፥

ኃይሎ ከይዶ፥ ምሕርካሁ ለሰይጣን ሄዶ። … ፈትሐ ሙቁሐነ፥ ሰበከ ግዕዛነ። [Having descended into Hades, He

trampled the power of the devil and delivered his captives … He released the imprisoned

and preached freedom].”496

Yared made an explicit reference to the descent of Christ into Hades in His

soul united with divinity. “ወሪዶ ውስተ ሲኦል፥ በነፍስ ወበመለኮት፤ ወሠበረ ኆኃተ ብርት፥ ወአውጽኦሙ

እምጽልመት፥ ወጽላሎተ ሞት። [Having descended into Hades in His soul and divinity; He shattered

the doors of bronze and delivered them [the spirits] from darkness and the shadow of

death].”497 This paschal hymn hints at the complete salvation of the human person, which

comprises body and soul. Yared further provided another important soteriological element

to explain the deliverance of the imprisoned souls by the descent of Christ into Hades.

Soteriologically, Christ’s descent into Hades with authority accomplished the re-opening of

Paradise. Yared chanted: “ሲኦለ ወሪዶ በነደ እሳት፥ በህየ አውጽአ፥ ዘቀዳሚ ልሕኵቶ፥ ዘበእንቲአሁ ተርኅወ ገነት።

[Having descended into Hades with blazing fire, He delivered His primordial handiwork

494
“ሐዳፌ ነፍሳቲነ፥ አምላክ በሥጋ ወሪዶ ውስተ ሲዖል … ከመ ይሥዓር ግብሮ ለሰይጣን፥ እግዚአብሔር ሲኦለ ወሪዶ በነደ እሳት ሞዖ
ለሞት። … ዘበሞቱ ሠዓሮ፥ ለመልአከ ሞት … ወለጽልመት አዖሮ። [The incarnate Lord, the Pilot of our souls, descended into
Hades … so that He might abolish the deeds of the devil. The burning God went down into Hades and defeated
death … He destroyed the angel of death with His death ... And He blinded the darkness].” St. Yared, BD, 302.
495
“እስመ አድኃነነ እምእደ ሲኦል፤ ወእሞት ባልሐነ፤ ወእምእቶነ እሳት ዘይነድድ አንገፈነ። ወሪዶ ውስተ ሲኦል ሙቁሐነ ፈትሐ፤ ወሶበ ርእየት
ሥነ መለኮቱ፥ ደንገፀት ወትቤ፥ አማን ውእቱ ክርስቶስ። [For He saved us from the authority of Hades and from death. And
He rescued us from the blazing fire. Having descended into Hades, He unbound the imprisoned. And when
Hades saw the majesty of His divinity, it was afraid and said, ‘Truly He is the Christ’].” St. Yared, BD, 303.
496
St. Yared, BD, 293. .
497
St. Yared, BD, 308. This hymnal text is a liturgical allusion to and typological interpretation of Psalm 107:16.
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for whose sake the heaven is opened].”498 Christ is the only mediator Who thus brought

cosmic harmony.499

2.2.1.9 The Feast of Ascension

With the completion of the descent into Hades and His resurrection, Ascension also

begins prominently in the Yaredean hymnody. The feast of Ascension precedes Pentecost,

which is the inauguration of the economy of the Holy Spirit. “ጽሑፍ በእንቲአሁ፥ ተቀበለቶ ደመና እንዘ

የዓርግ፤ ወአኮ ዘፆረቶ፥ አላ መጽአት ኀቤሁ፥ በእንተ ዕበየ ግርማሁ፥ ወውእቱ ባሕቲቱ ዘዓርገ በፈቃዱ። [It was written

about Him, ‘The cloud received Him as He ascended.’ The cloud did not carry Him; it rather

came towards Him on account of the majesty of His divine glory. He ascended in His own

authority].”500 Referring to the theme of the cloud, Jacob of Sarug spoke of the majesty of the

risen Lord: “And behold, when He was arriving at that exalted place of the clouds the cloud

proceeded, and received Him as He was passing. Not that it would carry (Him), but it went

out to receive Him solemnly … For the cloud did not ascend with him to where He

ascended; but in its place it received Him and it stayed behind Him.”501

This post-resurrection episode is the assurance for the exaltation and glorification of

humanity into the heavenly realm. A Yaredean Hymn on Ascension reads, “Today, a great

joy happened because of the ascension of Christ with shout and the sound of trumpet after

He rose from the dead on the third day. Wondrous is indeed the glory of His ascension …

498
St. Yared, BD, 319, 348. Early Syriac tradition speaks of primordial and eschatological paradise. See Brock,
The Luminous Eye, 32.
499
“በመስቀሉ … ገብረ ሰላመ ክርስቶስ፥ ሰላመ ማዕከሌነ . . . በዕፀ መስቀሉ አስተጋብአነ፥ በመስቀሉ ኮነ ሕይወትነ። [Christ made peace
through His cross in our midst … He gathered us through the tree of His cross, and He became our life with His
cross].” St. Yared, BD, 234.
500
St. Yared, BZM, 171. Yared most likely appealed to the biblical account of Christ’s ascension. Cf. Acts 1:9.
501
Thomas Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homiy on the Ascension of Our Lord,”
in Texts from Christian Late Antiquity, vol. 24, ed. Sebastian P. Brock (Piscataway, New Jersey: Gorgias Press,
2010), 46.
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Having assumed the flesh of ours, He is now exalted and glorified with His Father.”502

Ethiopic biblical-liturgical tradition envisaged Psalm 47:5, “God has gone up with a shout,

the LORD with the sound of a trumpet,” as inspirational for Yared’s hymnody on the feast

of the glorious ascension of the incarnate Lord Jesus Christ.

2.2.1.10 The Feast of Pentecost

In addition to the Christological feasts noted, the Holy Spirit also plays a central role

in the divine economy of salvation. Hence, the Spirit’s role is made manifest in the feast of

Pentecost. The descent of the Holy Spirit on the disciples marked the continuation of

salvation history in the ecclesial life: “ወይቤሎሙ፦ ‘እፌኑ ለክሙ፥ መንፈሰ ጽድቅ፥ ዘይመርሐክሙ፤ ጰራቅሊጦስሃ

ዘይሄሉ ዘልፈ ምስሌክሙ።’ [And He said to them, ‘I will send to you the Spirit of truth that shall

lead you. The Paraclete will be with you always’].”503 Yared relayed the Old Testament

messianic prophecy about the divine economy of the Holy Spirit (Joel 2:28), saying, “ወካዕበ

ይቤ፥ ‘እሰውጥ እምነ መንፈስየ፥ ዲበ ኵሉ ዘሥጋ፥ ዲበ አግብርትየ ወአእማትየ።’ እስመ ኵሉ ዘፍጹም፥ በመንፈስ ቅዱስ የአምር

ኵሎ። [Again, He said, ‘I will pour out my spirit on all flesh, on my servants and maids.’

Whoever is perfect, knows everything in the Holy Spirit].”504 He further spoke of fire as the

symbolic imagery of the Holy Spirit: “ወረደ መንፈስ ቅዱስ፥ ላዕለ ሐዋርያት፥ ከመ ዘእሳት። ወተናገሩ በነገረ ኵሉ

በሐውርት። [The Holy Spirit descended upon the Apostles like a fire, and they spoke in all

tongues].”505 Yared mentioned the Johannine account (Jn. 15:26) and echoed the procession

of the Holy Spirit from the Father. “ጰራቅሊጦስሃ መንፈሰ ጽድቅ፥ ዘይወጽእ እምኀበ አብ፥ እፌኑ ለክሙ። [I will

send to you the Paraclete, Who is the Spirit of truth that proceeds from the Father].”506

502
“ዮም ፍሥሐ ኮነ፤ በእንተ ዕርገቱ ለክርስቶስ፥ እምድኅረ ተንሥአ እሙታን፥ በ፫ት ዕለት፤ በይባቤ ወበቃለ ቀርን፤ አማን መንክር ስብሐተ
ዕርገቱ። … ነሢኦ ሥጋ እንተ እምኀቤነ፥ ተለዓለ ተሰብሐ፥ እምኀበ አቡሁ።” St. Yared, BD, 328.
503
St. Yared, BD, 333.
504
St. Yared, BD, 329. Yared gave a soteriological reading of Psalm 68:18, and thus spoke of the multiplicity of
the gifts of the Holy Spirit. “ዐረገ ውስተ አርያም፥ ፄዊወከ ፄዋ። ወወሀብከ ጸጋከ፥ ለእጓለ እመሕያው።” See p. 337.
505
St. Yared, BD, 329, 330, 333. Cf. Kassa, Yared and his Hymnody, 156. Acts 2:1ff.
506
St. Yared, BD, 329. Elsewhere, Yared affirmed the Spirit’s procession from the Father. See “አንትሙሰ ትነሥኡ፥
ጰራቅሊጦስሃ፥ መንፈስ ቅዱስ፥ ዘይወጽእ እምኀበ አብ። [You shall receive Paraclete, Who is the Holy Spirit that proceeds
 127

Added to his numerous references to the Holy Spirit in the Book of Dəggwa, Yared

largely dwelt on the theme of pneumatology more in his Zəmmarē hymnary than in his

Dəggwa.507 For instance, Yared ascribed to the Holy Spirit the task of perfection in Christian

faith and spiritual life. “Faith is initiated with the Father; and it draws to the Son and it

attains perfection with the Holy Spirit.”508 The Church confesses Christ as the true Messiah

through the knowledge of the Holy Spirit that anointed the Lord Jesus (Isa. 61:1-3; Mt. 3:15-

16; 16:16; Lk. 1:41-42; 4:17-21; 1 Cor. 12:3).509 Yared exhorted the faithful to receive the Spirit

of Christ for the illumination of the inner eyes of their hearts.510

Having dealt with the numerous feasts in the Dəggwa, in the subsequent section, I

will now briefly discuss Yared’s perception of the soteriological importance of the paschal

mystery of Christ. The section also deals with the historical and eschatological implications

of the paschal mystery rooted in the liturgical anamnēsis of the divine economy of salvation.

2.3 The Paschal Mystery: A Liturgical Anamnēsis of the Divine Economy

Ethiopic tradition considers Easter as the principal feast among the nine major feasts

of the Lord Jesus Christ in the Church’s liturgical year. The ancient Ethiopic Divine Liturgy

sums up salvation history as such, “He died through His will, and was buried willingly; He

died to destroy death, He died to give life to the dead; He was buried to raise those who

were buried, to keep the living, to purify the impure, to justify the sinners, to gather

from the Father].” St. Yared, BD, 333.

507
St. Yared, BZM, i-ii, iv. Cf. Wärqənäh, Ethiopian Traditional Scholarship, 102-104.
508
“ሃይማኖት እንተ እምኀበ አብ ተፈጥረት፤ ኀበ ወልድ ታበጽሕ፤ ኀበ መንፈስ ቅዱስ ትትፌጸም።” St. Yared, BD, 343.
509
EOP, ed., The Liturgy of the Ethiopian Orthodox Church, 397.
510
“ንትወከፍ እንከ መንፈሶ ለክርስቶስ፥ ከመ ይክሥት አዕይንተ አልባቢነ። እስመ ውእቱ ሰበከ ለነ ግዕዛነ፥ መናዛዜ ኅዙናን ወሀቤ ሰላም፥
ፍሥሐ ለዘየአምን፥ ተስፋ ለቅቡፃን፥ መጽገቢ ለርኁባን። [Let us therefore receive the Spirit of Christ so that He might open
the eyes of our hearts; for He has declared freedom to us. He is the Comforter of are mourners and the Giver of
peace. He is the joy to whoever believes and He is the hope of the hopeless and feeder for the hungry].” St.
Yared, BD, 22.
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together those who were scattered, and to turn the sinners to glory and honour.”511 Owing

to his significance in the tradition, Ethiopic hagiography of Yared characterizes him as: “the

teacher of faith and the herald of the glory of Christ’s resurrection.”512

The paschal mystery of Christ is essentially the Church’s liturgical anamnēsis of the

restoration of humanity and the renewal of the entire cosmos. Recent liturgical scholarship

dates the origin of the liturgical year as far back as the ancient observance of Sunday among

the early Christians.513 The Sunday [Christian Sabbath] liturgical celebration gradually gave

birth to Christian feasts and festivals.514 Yared provided manifold expressions of Sunday:

“the weekly anniversary of Christ’s resurrection,” “the crown of ancient feast days,” “the

Christian Sabbath,” “the firstborn of the year, which adorned the entire cosmos” and “the

climax of all feasts.”515 Yared made a clear distinction between Saturday and Sunday by

referring to them as “the Jewish Sabbath” and “the Christian Sabbath” respectively.516

511
EOP, The Liturgy of the Ethiopian Orthodox Church, 161.
512
“መምህረ ሃይማኖት ያሬድ፥ ትንሣኤ ክርስቶስ ሰባኪ። See Rossini, Vitae Sanctorum Antiquorum I Acta Yared et
Pantalewon, 32, 34, 37. Later Ethiopic liturgical tradition reiterates a similar view on this. Cf. “ያሬድ ማኅሌታይ፥
ለእግዚአብሔር ካህኑ፥ ስብሐተ ትንሣኤ ዘይዜኑ፥ ኦሪት ቶታኑ፥ ወወንጌል አሣዕኑ። [Yared the cantor is the minister of God that
proclaims the glory of the resurrection. Torah is his shoes lace and gospel is his sandal].” St. Yared, BM, 160.
513
Thomas J. Talley, The Origins of the Liturgical Year, 2d ed. (Collegeville, Minnesota: The Liturgical Press,
1991), 13-16. See also Pfatteicher, Liturgical Spirituality, 116-117, 129. Fritsch, The Liturgical Year of the
Ethiopian Church, 85.
514
Paul F. Bradshaw, and Maxwell E. Johnson, The Origins of Feasts, Fasts and Seasons in Early Christianity
(Collegeville, Minnesota: The Liturgical Press, 2011), 3-28.
515
“ንዒ በሰላም ሰንበተ ክርስቲያን፥ እንተ ይእቲ ርእሰ በዓላት ቀደምት፤ ንዒ በሰላም ዕለተ እሑድ፥ ትንሣኤሁ ለክርስቶስ፤ ንዒ በሰላም በኵረ
መዋዕል፥ ዘብኪ ተሠርገወ ኵሉ ዓለም።” St. Yared, BD, 292. Elsewhere Yared said: “እምኵሉ ዕለት፥ ሰንበተ አክበርከ፤ እምኵሉ
ፍጥረት፥ ሰብአ ዘአዕበይከ።” pp. 143, 147, 160. Cf. Woolfenden, Daily Liturgical Prayer: Origins and Theology, 186.
For further consideration of the centrality of Sunday in the evolution of the Liturgical Year, see also Talley, The
Origins of the Liturgical Year, 13-16. Fritsch, The Liturgical Year of the Ethiopian Church, 85. Mark Searle,
“Sunday: The Heart of the Liturgical Year,” in Between Memory and Hope: Readings on the Liturgical Year,
ed. Maxwell E. Johnson (Collegeville, Minnesota: The Liturgical Press, 2000), 59-66.
516
St. Yared, BD, 289-290, 292. St. Ignatius made a contrast between the Jewish Sabbath and the Christian
Sabbath, which sheds some light on the uniqueness of Sunday as special Sabbath day for Christians, the New
Israelites. He exhorted: “… No longer keeping the Sabbath but living according to the Lord’s day, on which also
our life arose through him and his death.” See Ehrman, ed. & trans., The Apostolic Fathers, v. I, 250-251. Cf.
William A. Jurgens, trans., The Faith of the Early Fathers, vol. 1. (Collegeville, Minnesota: The Liturgical
Press, 1970), 19. Hastings Rashdall, The Idea of Atonement in Christian Theology (London: Macmillan and
CO., Limited, 1920), 208-209.
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Historically, it is evident that the fourth century was marked with the pressing issue

of the Paschal Controversy. The problematic issue of the Eastern and Western Christendom

revolved around determining the specific date for Easter celebration.517 The first Ecumenical

Council of Nicaea (A.D 325) resolved this contentious matter about liturgical calendar. The

Council affirmed the observance of Easter to be on the Sunday after the Jewish Passover (the

Quartodeciman’s custom), which falls upon the Wednesday of the 14th of Nisan.518 Yared

referred to Sunday as the “Christian Sabbath” on account of the Lord’s resurrection.519 Some

liturgical scholars suggest the connection of the Lord’s resurrection (Mt. 28; Mk. 16; Lk. 24;

Jn. 20) with the Johannine reference to Sunday as “the Lord’s Day” (Rev. 1:10).520

Yared made connections with the Sunday Sabbath and the Resurrection. His paschal

hymnody often refers to Easter as “the New Pascha,”521 “the feast of feasts,”522 “the firstborn

of all ages”523 and “the Sabbath of Christians.”524 Yared spoke of the dynamic nature of the

liturgical anamnēsis of salvation history. “Today, a great joy happened on the Sabbath of

Christians, for Christ is risen from the dead on the third day. He blessed and honoured it

517
Talley, The Origins of the Liturgical Year, 5-13, 13-31. Cf. Adolf Adam, The Liturgical Year: Its History &
Its Meaning after the Reform of the Liturgy, trans., Matthew J. O’Connell (Collegeville, Minnesota: The
Liturgical Press, 1990), 57-60, 83-84.
518
Henry R. Percival, “The Seven Ecumenical Councils of the Undivided Church: Their Canons and Dogmatic
Decrees,” in Nicene and Post- Nicene Fathers of the Christian Church, 2d Series, v. 14, eds., Philip Schaff and
Henry Wace (Oxford: Benediction Classics, 2011), 114-117. Cf. Davis, The First Seven Ecumenical Councils
(325-787), 139.
519
“በሰንበት፥ ኮነ ትንሣኤየ።” St. Yared, BD, 289-290. Cf. “ዮም ፍሥሐ ኮነ፥ በሰንበተ ክርስቲያን። እስመ ተንሥአ፥ በሣልስት ዕለት፥
ክርስቶስ እሙታን። ቀደሳ ወአክበራ፥ እምኵሎን መዋዕል አልዓላ። [Today, a great joy happened on the Sabbath of Christians,
for Christ is risen from the dead on the third day. He blessed and honored it and exalted it among all days. Truly,
He is risen from the dead].” St. Yared, BD, 298. Cf. Asfaw, Mahətotä Zämän [A Lamp for the Liturgical Year],
59.
520
“መጽአ ላዕሌየ፥ መንፈስ ቅዱስ፥ በዕለተ እሑድ። [The Holy Spirit came upon me on a Sunday].” Cf. J. Stevenson,
Creeds, Councils and Controversies: Documents Illustrating the History of the Church, AD 337-461, new ed.,
rev. W.H.C. Frend. (London: SPCK, 2003), 152-153. Talley, The Origins of the Liturgical Year, 13-16. Adam,
The Liturgical Year, 36-43. Searle, “Sunday: The Heart of the Liturgical Year,” 59-66.
521
St. Yared, BD, 296.
522
St. Yared, BD, 292. Cf. Gorgorios, History of the Ethiopian Orthodox Täwaḥədo Church, 131.
523
St. Yared, BD, 292, 329.
524
St. Yared, BD, 288-290, 292-293.
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and exalted it among all times. Truly, He is risen from the dead.”525 This paschal hymn

mirrors the Church’s solemn liturgical celebration on the Christian Sabbath as the weekly

anniversary of the Lord’s resurrection. Yared explained the liturgical and soteriological

significance of Sunday. “ተንሥአ ቤዛነ፥ ሥዒሮ ሞተ፤ ወከይዶ ሲዖለ። ንግበር በዓለ በትፍሥሕት፥ ተዝካረ ትንሣኤሁ

ለመድኃኒነ። [Having annulled death and trampled Hades, Our Redemeer is risen. Let us

joyfully celebrate the feast, which is the commemoration of the Lord’s resurrection].”526

Yared described Christ’s resurrection as the basis for the glory of the Christian Sabbath.

“ወቀደሳ በእንተ ትንሣኤሁ፥ አክብርዋ ወአልዕልዋ። ወዘአምነ ባቲ፥ ኢይትኃፈር። [And He blessed the Sabbath on

account of His resurrection. Observe and honor the Sabbath for whoever believes in it shall

not be ashamed].”527

Despite the ancient emphasis on the paschal mystery as a historical remembrance of

the efficacious suffering, sacrificial death and triumphant resurrection of Christ,528 Yared

established intrinsic relationships between the past historical event, the present liturgical

commemoration and the eschatological dimensions of the paschal mystery of Christ.529 To

illustrate this, Yared mentioned the biblical account of the deliverance of the Israelites from

the bondage of Egypt and from the yoke of Pharaoh (Ex. 12, 14). He further correlated this

ancient salvation history with the deliverance of humanity from the slavery of sin, death

525
“ዮም ፍሥሐ ኮነ፥ በሰንበተ ክርስቲያን። እስመ ተንሥአ በሣልስት ዕለት፥ ክርስቶስ እሙታን። ቀደሳ ወአክበራ፥ እምኵሎን መዋዕል አልዓላ፥
አማን ተንሥአ፥ እምነ ሙታን።” St. Yared, BD, 298.
526
St. Yared, BD, 290.
527
St. Yared, BD, 124.
528
Thomas J. Talley, “History and Eschatology in the Primitive Pascha,” in Between Memory and Hope:
Readings on the Liturgical Year, ed. Maxwell E. Johnson (Collegeville, Minnesota: The Liturgical Press, 2000),
100-101, 105-106.
529
“በሰንበት ኮነ ትንሣኤየ። ዘየአምን ብየ፥ ኢይመውት ለዓለም ዓለም። አነ አንሥኦ ምስሌየ፥ በትንሣኤየ እምነ ሙታን። … እስመ ተንሥአ
ንጉሥየ ወአምላኪየ፥ ተፈሥሒ ነፍስየ፥ ዮም በበዓለ እግዚአብሔር። ነአምን በዘአንሥኦ ለአልዓዛር እመቃብር፥ ወኪያነኒ ያነሥአነ ምስሌሁ።
[My resurrection took place on the Sabbath. Whoever believes in Me will not die forever. For I will resurrect
him with Me through My resurrection from the dead … O my soul, rejoice today in the feast of God, for my
Lord and King is risen. We believe in Him Who rose Lazarus from the tomb. For He will also resurrect us with
him].” St. Yared, BD, 289-291.
 131

and the devil.530 The typological reading of salvation history gave birth to the theological

themes of the “Old” and “New” Pascha, which correspond to the perception of “Old Israel”

and “New Israel.”531

The Jewish rite of the sacrificial lamb and the miraculous crossing of the Red Sea

allowed a passage (diabasis-transitus) for the Israelite people to the Promised Land. Speaking

of the ancient economy, Yared said, “ባሕረ ግርምተ፥ ገብረ ዓረፍተ፤ ወበውስቴታ አርአየ ፍኖተ። [The great

sea became like a wall and God showed a path in there.”532 This hymn is reliant on Psalm

77:19, which reads, “Your way was through the sea, your path, through the mighty waters;

yet your footprints were unseen.” Yared referred to the New Pascha as a mystical passage

for humanity from the dominion of death to the eternal abode of the risen Lord Christ.533

Sacramental participation in the paschal mystery of Christ (Mt. 20:22; Rom. 6:1-11; 1 Cor.

10:1-4) enables the faithful to attain the newness of life in Christ.534

Yared’s typological reading of the Exodus account of salvation history explicitly

showed the fulfillment of the divine hope of salvation in the fullness of time in the sacrificial

death and triumphant resurrection of the incarnate Christ. “በግዕ ንጹሕ ተጠብሐ … በዛቲ ፋሲካ፥ ተሠርዓ

ማዕድ፥ ቊስለ ኃጢአት ዘይፌውስ። [A pure Lamb is slaughtered … A banquet, which heals the

530
“በከመ ይቤ ኢሳይያስ ነቢይ፥ ‘ናሁ ይወርድ እግዚአብሔር፥ ውስተ ምድረ ግብፅ፥ ተፅዒኖ ዲበ ደመና ቀሊል።’ ደመናሰ ዘይቤ፥ ይእቲኬ
ድንግል፥ ዘሐዘለቶ በዘባና ለአማኑኤል። [As Isaiah the prophet said, ‘Behold, the LORD is riding on a swift could and
comes to Egypt.’ The cloud is the Virgin that carried Emmanuel on her back].” St. Yared, BD, 327. Cf. Kassa,
Yared and his Hymnody, 154. Cf. Isa. 19:1. Elsewhere, Yared also wrote, “ኢሳይያስ ነቢይ፥ ልዑለ ቃል እምነቢያት፥ ከልሀ
ወይቤ ‘እግዚአብሔር ጸባዖት፥ ይወርድ ብሔረ ግብፅ።’ … ደመና ቀሊል፥ ዘይቤ ኢሳይያስ፥ ይእቲኬ ማርያም ድንግል፥ እንተ ፆረቶ በከርሣ፥
ለወልደ እግዚአብሔር።” St. Yared, BZM, 45.
531
“ንግበር በዓለ ፋሲካ መንፈሳዊተ፥ ትንሣኤሁ ቅድስተ፥ ሐዳሰ ፋሲካ፥ ዘአሰፈዎሙ ለአበዊነ። [Let us observe the feast of spiritual
Pascha. Christ’s holy resurrection is the New Pascha, which He had promised to our fathers].” St. Yared, BD,
296. Added to that, he also said, “ተንሥአ ዘይእዜ፥ እምድረ ግብፅ አውፅዖሙ፥ ወበመዝራዕቱ ረድኦሙ። [He Who delivered
them from the land of Egypt and helped them with His arm, is now risen].” p. 289.
532
St. Yared, BD, 88. Cf. Exod. 14:21-23; 16:35.
533
“ፋሲካ ብሂል ማዕዶት፥ ብሂል በዘቦቱ ዓዶነ፥ እሞት ውስተ ሕይወት። [Pascha means a passage through which we crossed
from death to life].” St. Yared, BD, 290.
534
“ዮም ሠረፁ ጽጌ፥ ውሉደ ጥምቀት፥ ወበዝኁ ፈድፋደ፤ ዮም በፍሥሐ ይገብሩ በዓለ፥ በበነገዶሙ ፋሲካሁ ለወልድ። … እንዘ ቀዲሙ
ኢኮንክሙ ሕዝቦ፥ ይእዜሰ ሕዝበ እግዚአብሔር አንትሙ፤ እንዘ ቀዲሙ አልቦ ዘይሜሕረክሙ፥ ዮም ተሣሃለክሙ፤ በሤጥ ተሣየጠክሙ፥
በትንሣኤሁ እምነ ሙታን። [Today, the blessed flowers have sprouted and the children of Baptism became multiplied.
A sign of salvation stood in the midst of the people].” St. Yared, BD, 290.
 132

wounds of sin, is arranged on this pascha].”535 Speaking of the typological parallel between

the Old and New exodus, Ephrem said, “In Egypt the Passover lamb was slain; in Sion the

True Lamb was slaughtered.”536 Yaredean hymns relate the aforesaid divine economy to the

Pauline narration of salvation history (1 Cor. 10:1-4).537 As was noted, Yared considered the

deliverance of the Israelite people from the oppression of Egypt as a precursor for the

salvation of humanity from the bondage of sin, death and the devil. “Pascha means passage

through which we crossed from death to life.”538 The newness of life in Christ marked the

formation of the new identity of Christians, that is to say, the “New Israelites.”539

From a soteriological standpoint, Yared likened the sinful condition of humanity to

slavery. He called upon Christ as a true Deliverer to deliver humanity from the dominance

of sin, death and the devil. It is worth mentioning the unique names, which Yared assigned

for each day of the paschal week.540 The Ethiopic liturgical year refers to the Monday that

follows the Easter Sunday as “Ma’ədot, that is to say, “passage.”541 It is meant to observe the

liturgical commemoration of the deliverance of humanity through the saving deeds of the

risen Lord. The Ethiopic paschal week is called “Exodus from Hades [“ጸአተ ሲኦል”],”542 which

explicitly indicates Christ’s proclamation of the good news of salvation to those spirits that

535
St. Yared, BZM, 106. Yared emphasized the importance of the observance of the New Psacha: “ንግበር በዓለ፥
ፋሲካ መንፈሳዊተ፥ ትንሣኤሁ ቅድስተ፥ ሐዳሰ ፋሲካ፥ ዘአሰፈዎሙ ለአበዊነ። [Let us observe the feast of the spiritual Pascha.
Christ’s holy resurrection is the New Pascha, which He had promised to our fathers].” St. Yared, BD, 296.
536
Brock, Treasure-house of Mysteries: Explorations of the Sacred Text Through Poetry in the Syriac
Tradition, 108.
537
“እግዚኦ በኂሩትከ፥ ዓደዉ ፳ኤል፥ ወፆሩ ታቦቶሙ፥ እንዘ ክርስቶስ ምስሌሆሙ። [O Lord, the Israelites crossed with Your
bounty. And they carried their Ark of the Covenant while Christ was with them].” St. Yared, BD, 7.
538
St. Yared, BD, 290, 294. Cf. Ex. 12; Jn. 1:29; 1 Cor. 5:7; Ex. 15:1ff; 1 Cor. 10:1-3; Heb. 9:6-15; Rev. 15:3-4.
539
St. Yared, BD, 294-296, 303-305. See also Woolfenden, Daily Liturgical Prayer: Origins and Theology,
193, 197-198. Stapert, A New Song for an Old World: Musical Thought in the Early Church, 16.
540
Yared’s Paschal hymnody ascribed various names to each day of the entire Easter week as follows: Ma’ədot
(Passage), Tomas (Thomas), Alə’äzar (Lazarus), Ädam (Adam), Bētä Kərəstian (Church), and Änəst
(Women). St. Yared, BD, ii, 306-317, 424. Cf. Wärqənäh, Ethiopian Traditional Scholarship, 89.
541
St. Yared, BD, 306-310. Cf. Kəflē, The Book of Grammar, 605-606.
542
St. Yared, BD, 306. For a detailed biblical, patristic and liturgical discussion on the theme of the descent of
Christ into Hades, see Hilarion Alfeyev, Christ the Conqueror of Hell: The Descent into Hades from an
Orthodox Perspective (Crestwood, N. Y.: St. Vladimir’s Seminary Press, 2009), 17-154.
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were imprisioned in Hades. Yared mentioned the soteriological importance of the weekly

liturgical celebration of the history of salvation: “እንዘ ዝሩት ይእቲ፥ በሕማማቲሁ አስተጋብዓ፤ እንዘ ብሊት

ይእቲ፥ በንዝኃተ ደሙ ሐደሳ፤ ቤተ ክርስቲያን ለዘቀደሳ ለሰንበት፥ ለመለኮቱ ትሰግድ። [He gathered her through His

passion while she was scattered. He renewed her with His blood while she was corrupted.

The Church shall worship His divinity, Who blessed the Sabbath].”543

Yared correlated the formation of the Old Israel at the crossing of the Red Sea to the

sanctification of the River Jordan, which makes up the spiritual identity of the New Israel.544

Yared spoke of the rod of Moses as a type of the cross: “ዝንቱ መስቀል፥ ሙሴ በባሕር ዘአማዕተቦ፥ ዮም

በጎልጎታ ተረክበ። [Today, this cross with which Moses signed the Sea, was found at Calvary].”545

Yared envisioned the typological prefigurations of the divine economy of the “New Israel”

in the Exodus anecdote of the “Old Israel.” “ንግበር በዓለ ፋሲካ መንፈሳዊተ፥ ትንሣኤሁ ቅድስተ፥ ሐዳሰ ፋሲካ፥

ዘአሰፈዎሙ ለአበዊነ። [Let us observe the spiritual feast of Pascha, which is His holy resurrection.

It is the New Pascha, which He had promised to our fathers].”546 Added to that, Yared also

said, “ተንሥአ ዘይእዜ፥ እምድረ ግብፅ አውጽኦሙ፥ ወበመዝራዕቱ ረድኦሙ። [He Who delivered them from the

land of Egypt and helped them with His arm, is now risen].”547 Relying on Jacob of Sarug,

543
St. Yared, BZM, 60.
544
“እስመ አዕይንተ ተከዚ፥ ዓቀምከ ሎሙ፥ በኂሩትከ። ወአኅለፍኮሙ፥ ማዕከለ እሳት ወማይ። ዘንተ ማየ፥ ዘባረኮ እግዚአብሔር፤ ዘንተ ማየ፥
ዘቀደሶ እግዚአብሔር። በዝንቱ ማይ፥ ቀድሰነ እግዚኦ፤ በዝንቱ ማይ፥ ባርከነ እግዚኦ፤ በዝንቱ ማይ ደምስስ ለነ፥ ኵሎ አበሳነ … ወይኩን
መድኃኒተ፥ ለውሉደ ሰብእ። [“For You stopped the waters of the sea for them with Your goodness and You made
them pass through waters and fire. This is the water, which God blessed. And this is the water, which God
sanctified. Sanctify us, O Lord, through this water. Bless us, O Lord, through this water. Erase all of our
transgressions through this water … And let it be salvation for humanity].” St. Yared, BD, 12. Cf. Gregory of
Nyssa, The Life of Moses, trans. with introduction and notes by Abraham J. Malherbe and Everett Ferguson;
with a preface by John Meyendorff (New York: Paulist Press, 1978), 15-17, 83-88. Danielou, From Shadows to
Reality, 153-166, 225-226.
545
St. Yared, BD, 24. Cf. “አመ የዓድዉ ደቂቀ ፳ኤል ባሕረ፥ ወኮነቶሙ በትር ቤዛሆሙ። [When the children of Israel crossed
the sea, the staff became their redemption].” St. Yared, BD, 303.
546
St. Yared, BD, 296.
547
St. Yared, BD, 289. For a helpful discussion of the early patristic mystagogical catechesis on Baptism, see
St. Cyril of Jerusalem, Lectures on the Christian Sacraments, 53-55, 60-61. Cf. Yarnold, The Awe-Inspiring
Rites of Initiation, 78-85.
 134

Yaredean paschal hymnody refers to the Pascha as “the ancient ordinance.”548 The crossing

of the Red Sea initiated the journey of the Israelite people to the Promised Land. Likewise,

Baptism sets the faithful on the new path of salvation (Acts 16:17, 30-34; 2 Cor. 3:18).549

The foregoing discussion demonstrated that the paschal mystery is at the heart of the

Church’s theology, liturgy and spirituality. The ancient celebration of Sunday as “the Lord’s

Day,” marked the evolution of the Christian Liturgical Year. Yared’s attribution of various

epithets to Sunday is a useful indication to the importance of the paschal mystery in the life

of the Church.550 Yared envisioned the Church’s liturgical celebration of the paschal mystery

of Christ as the middle ground that bridges the historical and eschatological traits of the

divine economy of salvation. The contrast between the “Old” and “New” Pascha resulted

from Yared’s typological reading of salvation history in light of the “New” and “Old Israel.”

In the next section, I will briefly deal with Yared’s projection of the human fall with

the cosmic dimension of the saving deeds of the incarnate Lord Christ.

2.4 Cosmic Redemption: The Core of Yared’s Liturgical Soteriology

The notion of salvation as cosmic redemption recurs in the early Church’s theology

and liturgy.551 Alluding to this, a Syriac Marian Hymn reads, “For you have given birth to

Christ, the Saviour of the world who has saved creation by His grace.”552 Speaking of cosmic

548
“በከመ ይቤ ያዕቆብ ዘሥሩግ፥ ዛቲ ፋሲካ ቀዳሚት ሕግ።” St. Yared, BD, 289. See also Thomas Kollamparampil, trans.
with introduction, “Jacob of Sarug’s Homilies on the Resurrection,” in Texts from Christian Late Antiquity, vol.
14, ed. Sebastian P. Brock (Piscataway, New Jersey: Gorgias Press, 2008), 8, 12.
549
St. Yared, BD, 291.
550
Hugh Wybrew, Orthodox Feasts of Jesus Christ and the Virgin Mary: Liturgical Texts with Commentary
(Crestwood, New York: St. Vladimir’s Seminary Press, 2000), 12-14.
551
H. E. W. Turner, The Patristic Doctrine of Redemption: A Study of the Development of Doctrine during the
First Five Centuries (London: A. R. Mowbray & Co. Limited, 1952), 47-69. See also G. L. Prestige, God in
Patristic Thought (London: SPCK, 1952), 67. St. Athanasius, On the Incarnation, 31-47.
552
Brock, Bride of Light, 65. Speaking of the cosmic dimension of the divine economy, early Syriac tradition
recounts, “The world, you see, has two eyes fixed in it: Eve was its left eye, blind, while the right eye, bright, is
Mary. Through the eye that was darkened the whole world had darkened … But when it was illuminated by the
other eye, and the heavenly Light that resided in its midst, humanity became reconciled once again, realizing
that what they had stumbled on was destroying their very life.” Brock, The Luminous Eye, 72-73. See also St.
 135

harmony, which was resulted from the salvific works of the incarnate Christ, another Hymn

on St. Mary says, “She took on board, and escorts, the great Steersman of creation through

whom peace reigns on earth and in heaven.”553 Yared’s hymnography sheds some light on

the soteriological basis of the economic Trinity. The divine counsel of the Holy Trinity,

which initiated the primordial work of creation, also accomplished the task of re-creation

(salvation) of the cosmos.554 Yared dwelt on the Pauline cosmology (Rom. 8:22-23; 2 Cor.

5:17), which recounts the renewal of the entire creation in Christ, the New Adam. Salvation

in Christ accomplished the restoration of cosmic harmony. The cosmic redemption wrought

by the saving deeds of the incarnation enables the new creation to take part in the cosmic

liturgy. “ይገንዩ ሎቱ፥ በሰማይ ወበምድር፤ በባሕርኒ ወበኵሉ ቀላያት፤ የዓርጉ ሎቱ ስብሐተ፥ ሊቃነ መላእክት በፍሥሐ። [The

entire creation that is in heaven and on earth, in the seas and in the abysses give thanks to

Him. The archangels will also ascend glory to Him with joyous Jubilee].”555

Yaredean soteriology explains salvation as reconciliation because Christ has brought

perfect harmony to the entire cosmos. Furthermore, the saving deeds of Christ allowed the

unification of the earthly and heavenly realms.556 Yared’s liturgical cosmology embraces

Jacob of Serug, On the Mother of God, 18, 39, 82.

553
Brock, Bride of Light, 44.
554
“ሃሌ ሉያ ለአብ፥ ሃሌ ሉያ ለወልድ፥ ሃሌ ሉያ ለመንፈስ ቅዱስ። ይገብሩ በዓለ ሰማያት፤ ይገብሩ በዓለ ደመናት፥ ወምድርኒ ትገብር ፋሲካ፥
ተሐጺባ በደመ ክርስቶስ። [Hallelujah to the Father, and Hallelujah to the Son, and Hallelujah to the Holy Spirit. The
heavens shall observe a feast, and the clouds shall observe a feast. Having been cleansed with the blood of
Christ, the earth shall celebrate the Pascha].” St. Yared, BD, 289. “ነአምን ከመ ሞተ ወተንሥአ፥ ወአንሥአ ኵሎ ሙታነ፤
ነአምን ሲኦለ ወሪዶ፥ ደምሰሶ ለሲኦል፥ ወአግዓዞሙ ለእለ ውስተ ሲኦል፤ ሶበ ይትነሣእ ወልድ እሙታን፥ ይትፌሣሕ አብ ምስለ መላእክት፤
ወይትፌሥሑ ሠራዊተ መላእክት፥ ይትፌሥሑ ደሰያት ምስለ ደመናት፤ ትትፌሣሕ ምድር፥ ምስለ ኵሉ ዘውስቴታ፥ ዕፀወ ገዳምኒ ይጠፍሑ
በአዕፁቂሆሙ፤ ትትፌሣሕ ባሕር፥ ወኵሉ ዘውስቴታ። አድባር አንፈርዓፁ ከመ ሐራጊት።” St. Yared, BD, 305. Added to that, Yared
also chanted: “ያከብርዋ ለሰንበት፥ መላእክት በሰማያት፥ ጻድቃን በውስተ ገነት። ወኵሉ ፍጥረት፥ ዓሣት ወአናብ[ም?]ርት፥ እለ ውስተ
ደይን፥ ያዕርፉ ባቲ። እስመ ባቲ አዕረፈ፥ እምኵሉ ግብሩ።” See p. 122. The new liturgy of creation marks the fulfillment of
the cosmic redemption, which employs some allusions to Isa. 44:23; 26; Ps. 148; Rev. 5:13-14; Hab. 3; & Song
of Thr. 28-68. See also Scott McCarthy, Creation Liturgy: An Earth-Centered Theology of Worship (San Jose,
California: Resource Publications, Inc., 1982), 56-62.
555
St. Yared, BD, 335. Ps. 135:6. “ወንሕነኒ ንግበር በዓለነ፥ በብዙኅ ስብሐት በሐዳስ ትፍሥሕት፥ በትንሣኤሁ ለኢየሱስ ክርስቶስ
እሙታን፥ ለእለ በሰማይ ወለእለ በምድር፥ ወለእለኒ ሀለዉ ውስተ ባሕር፥ ዛቲ ፋሲካ ለኵልነ በዓል።” St. Yared, BD, 295. Elsewhere,
Yared spoke of the new cosmic liturgy as such: “ለስምከ ይደሉ ስብሐት፥ አኰቴት ወክብር። ኪያሁ ይሴብሑ አድባር፥ ኪያሁ
የአኵቱ አውግር፥ በሰማይ በላዕሉ፥ ወበምድር በታሕቱ፥ ስብሐት ሎቱ ይደሉ። [It is right to give thanks, praise and glory to Your
name. The mountains praise Him; the hills give Him. Praise is due to Him in heaven and on earth].” See p. 119.
556
St. Yared, BD, 289. Some biblical texts are resourceful to this hymn, and especially to the washing of sins
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cosmic redemption as the reinstating of the human priestly role over the entire creation. He

often envisioned humanity at the center of the new cosmic liturgy.557 Yaredean hymns

emphasize the realization of the cosmic redemption in the divine economy of the Author of

creation. “How was He Who established the heaven with His hands and created the world

in its entirety, crucified? He made His resurrection on the Sabbath day.”558

Yared’s paschal hymnody provides a dynamic perception of liturgical cosmology.

“Hallelujah to the Father, Hallelujah to the Son, Hallelujah to the Holy Spirit. The heavens

shall celebrate a feast. The clouds shall observe a feast. Having washed with the blood of

Christ, the earth shall also celebrate the Pascha.”559 Yared envisioned the cosmic redemption

in light of the renewal and joy of the entire creation in Christ, the New Adam. “ወይወውዑ አድባር

ወአውግር፥ ወኵሉ ዕፀወ ገዳም። ወዮምሰ ዓባይ ፍሥሐ፥ በሰማያት ወምድርኒ ትገብር ፋሲካ፥ ተሐጺባ በደመ ክርስቶስ። [The

mountains and the hills together with all the trees of the wilderness shall shout. For today is

a day of great joy in heaven and the earth shall celebrate the pascha by being cleansed with

the blood of Christ].”560 The cosmological facet of soteriology entails the recapitulation

(anakephalaiosis) of the entire creation in Christ. This reflects the Pauline understanding of

the restoration of the entire creation to enter communion with the Creator (Eph. 1:10).561

with the precious blood of Christ.” Jn. 1:27; Col. 1:18-20; 1 Jn. 1:7-8; Rev. 1:5-8.
557
“ይትፌሣሕ ሰማይ፥ ወትትኃሠይ ምድር፥ እስመ ወረደ እግዚአብሔር። ትትፌሣሕ ገዳም፥ ወኵሉ በውስቴታ፥ ወዕፀወ ገዳምኒ፥ ይጠፍሑ
በአዕፁቂሆሙ። መጽአ እንዘ ኢየሐፅፅ እምላዕሉ፥ ወባሕቱ ትመጽእ ሰዓተ መድኃኒት። [The heaven shall rejoice and the earth shall
be gladdened for God has descended. The wilderness and all that is in shall rejoice. And the trees of the
wilderness shall clap with their branches. He came without being diminished above; for the hour of salvation
has come].” St. Yared, BD, 221. For further consideration of the cosmic deification accomplished through the
incarnate Christ, see Andrew Louth, “The Place of Theosis in Orthodox Theology,” in Partakers of the Divine
Nature: The History and Development of Deification in the Christian Traditions, eds., Michael J. Christensen
and Jeffery A. Wittung (Grand Rapids, Michigan: Baker Academic, 2008), 34-36.
558
“እፎ ተሰቅለ፥ ሰማየ በእዴሁ ዘሣረረ፥ ዓለመ በምልዑ ውእቱ ፈጠረ። በዕለተ ሰንበት ትንሣኤሁ ገብረ።” St. Yared, BD, 293.
559
“ሃሌ ሉያ ለአብ፥ ሃሌ ሉያ ለወልድ፥ ሃሌ ሉያ ለመንፈስ ቅዱስ። ይገብሩ በዓለ ሰማያት፤ ይገብሩ በዓለ ደመናት፥ ወምድርኒ ትገብር ፋሲካ፥
ተሐጺባ በደመ ክርስቶስ።” St. Yared, BD, 289.
560
St. Yared, BD, 289. Cf. Isa. 44:23ff.
561
Boris Bobrinskoy, The Mystery of the Trinity: Trinitarian Experience and Vision in the Biblical and Patristic
Tradition, trans. Anthony P. Gythiel (Crestwood, New York: St. Vladimir’s Seminary Press, 1999), 4-5. At the
heart of the early patristic notion of salvation as cosmic redemption is the description of Adam as a “cosmic
person.” See also Stuart G. Hall, Doctrine and Practice in the Early Church (London: SPCK, 1995), 65.
 137

The self-emptying of Christ (kenōsis) has drawn the entire creation towards union

with God. This unity allows humanity to have a share in the eternal glory of the Triune God

(theōsis). The fall of humanity caused cosmic disorder, as it deprived the entire cosmos of the

gift of communion (koinonia) with God. It is worth noting that the fall, which is understood

as the human voluntary breaking of the mutual relationship with God, hindered the exercise

of humanity’s priesthood over creation.562

Yaredean hymnody envisaged the priesthood of humanity over creation in the new

cosmic liturgy of the redeemed world in the following doxology: “እንስሳ ገዳምኒ፥ አዕዋፈ ሰማይኒ፥

ወዓሣተ ባሕርኒ፥ ኪያሁ ይሴብሑ … ወኵሉ ፍጥረት፥ ያንቀዓዱ ኀቤከ እግዚኦ። … በፍርሃት ወበረዓድ፥ በኵሉ ጊዜ ወበኵሉ ሰዓት፥

ኪያሁ ነአኵት። [The beasts of the wilderness, the birds of the air, and the fishes of the sea praise

Him … The entire creation looks unto You, O Lord! … We give thanks unto Him at all times

and at all hours with fear and trembling].”563 Yared spoke of the incarnation as the arena of

cosmic liturgy: “እንዘ ይትፌሥሑ አድባር፥ ወይትኃሠዩ አውግር፥ ወዕፀወ ገዳምኒ፥ ይጠፍሑ በአዕፁቂሆሙ፥ እስመ ተወልደ

… መድኃኔዓለም። [The mountains shall be gladdened and the hills shall rejoice and the trees of

the wilderness clapped with their branches … For the Saviour of the world was born].”564

Added to that, Yared also mentioned the cosmic dimension of the incarnation: “ፀሐይ ወወርኅኒ፥

ይሰግዱ ሎቱ፥ ሶበ ርእዩ እግዚኦሙ አኃዜ ኵሉ፤ ወከዋክብትኒ ቆሙ በዓቅሞሙ፥ ሶበ ርእዩ ስብሐተ ልደቱ። [The sun and

the moon shall worship Him as they saw their Master, Who holds everything; and the stars

marveled when they saw the glory of His Nativity].”565 In other places, Yared envisioned the

562
“እንዘ ባዕል ውእቱ፥ አንደየ ርእሶ፤ እንዘ ልዑል ውእቱ፥ ኀብአ ልዕልናሁ፤ እንዘ ውስተ ሰማይ መንበሩ፥ አልቦ ያሰምክ ርእሶ። እንዘ በክንፈ
ደመና ይጸወር፥ ዘሀሎ ተፅዒኖ ዲበ ዕዋል፥ ቦአ ሀገረ ኢየሩሳሌም። [While He is rich, He chose to empty Himself; while He is
glorious, He hid His majesty; while His throne is in heaven, He had nowhere to lay His head. While He is
carried with the wings of the cloud, He were to sit on the foal and entered the city of Jerusalem].” St. Yared,
BD, 152. Cf. Prestige, God in Patristic Thought, 46. Steven Bigham, The Image of God the Father in Orthodox
Theology and Iconography and Other Studies (Torrance, California: Ωakwood Publications, 1995), 44-45.
563
St. Yared, BD, 18, 20.
564
St. Yared, BD, 184.
565
St. Yared, BD, 195-196.
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glorification and exaltation of human nature in the priesthood of humanity over the entire

creation. “ወአዕበይከነ፥ እምኵሉ ፍጥረት። [You exalted us among all creatures].”566

Interestingly enough, Yared perceived in the gifts of the Magi - gold, frankincense

and myrrh - the priestly role of humanity towards the entire creation.567 He saw humanity’s

continuous offering of the entire cosmos to God. It shows the renewal of the cosmos through

the redemptive works of Christ.568 Yaredean theology of salvation acknowledges Christ as

the true sacrifice, the offerer and also recipient of the offering. Eucharistic Liturgy allows

humanity to exercise its priestly role ordained from eternity by bringing all entire creation to

God.569 In his Hymns on the Lord’s Epiphany, Yared noted, “ይወርድ ወልድ፥ ውስተ ምጥማቃት፥ ባሕርኒ

ርእያ፥ ደንገጸት ወጐየት፥ ወኵሉ ፍጥረት አእኰትዎ። [As the Son descended into the Baptismal waters, the

sea became terrified and stepped back and all entire creation gave thanks to Him].”570

The early perception of salvation as cosmic redemption is an integral part of Yared’s

soteriology. He correlated the primordial fall of humanity to the re-creation of the cosmos

and subsequent restoration of cosmic order through the saving deeds of the Author of

creation. Yared explained the new cosmic liturgy as the doxological response of the entire

creation to the divine economy of salvation. The priestly role of humanity towards creation

is at the heart of Yared’s notion of cosmic liturgy. The human yearning to attain the ultimate

566
St. Yared, BD, 143.
567
“ዕጣነ ያበውኡ፥ በእንተ ክህነቱ፤ ወርቀ ያመጽኡ፥ በእንተ መንግሥቱ፤ እስመ ንጉሥ ዓቢይ ውእቱ፥ ወአልቦ ማኅለቅት ለመንግሥቱ።
[They shall bring frankincense on account of His priesthood; they shall bring gold on account of His Kingship.
For He is the Almighty King and there is no end for His reign].”.” St. Yared, BD, 185. Cf. Mt. 2:11; Dan. 2:42.
568
“መስቀለ ክርስቶስ፥ ግዕዛነ ኵሎ ዘነፍስ፥ … በዕፀ መስቀሉ፥ ዘዮም መርዔቶ ሐደሰ። [The cross of Christ is liberty for all … He
renewed His creation in His cross].” St. Yared, BD, 24. Cf. Rom. 8:19-22; 2 Cor. 5:17; Ps. 24:1. See also Peter
C. Hodgson, & Robert H. King, Readings in Christian Theology (Minneapolis: Fortress Press, 1985), 323-325.
569
“ነፍስ ድኅንት፥ ወነፍስ ርኅብት፤ እንተ ጸግበት ተአኵተከ።” St. Yared, BD, 209. Cf. Gennadios Limouris, Justice, Peace
and the Integrity of Creation: Insights from Orthodoxy (Geneva: WCC Publications, 1990), 48-49.
570
St. Yared, BD, 215. [Italics are mine]. Jacob of Sarug saw the fear and joy of creation at Jesus’ descent into
the waters. “‘The waters have truly seen you, God, and they feared:’ The abysses too trembled and the clouds of
the air sprinkled water. The whole nature of the waters perceived that you have visited them … You stepped
upon Jordan … The whoel nature of the waters was stirred by your descent.” See Kollamparampil, trans. with
introduction, “Jacob of Sarug’s Homily on Epiphany,” 54. Cf. Ps. 77:16-17.
 139

goal of fellowship with the eternal God will be fulfilled at the final eschatological

consummation.

In this chapter, I have shown the important place of cosmology and Christology in

Yared’s liturgical exposition of soteriology. Yared embraced the doctrine of creation and the

fall as foundational themes in his soteriology. He saw in the incarnation the accomplishment

of the divine plan of salvation. As was explained, the Church’s celebration of the various

feasts of Christ is the liturgical anamnēsis of the divine economy of salvation, which affirms

the reality and efficacy of His saving deeds. For Yared, the self-emptying of Christ (kenōsis)

became the pathway for the exaltation of humanity into the divine realm of glory (theōsis).

This observation epitomizes the essence of his Christocentric soteriology.

Yared mentioned the necessity of the divine-human cooperation for the reception of

the salvific grace of God. He placed the paschal mystery of Christ at the heart of the Ethiopic

liturgical celebration. To put it differently, the Eucharistic Liturgy makes salvation history

present to the entire ecclesial body. It also gives a foretaste of the future eschaton. Yared’s

theology of salvation deals with cosmic redemption as a reversal of the cosmic dimensions

of the fall. The mystery of the incarnation is God’s supreme act of salvation. The saving

deeds of the incarnate Lord Christ accomplished human salvation, which is also extended to

the renewal of the entire cosmos. The restoration of the cosmic harmony is marked with

outbursts of the new cosmic liturgy, which looks forward to the future eschatological hope.

In the following chapter, I will provide readers with a brief description of Yared’s

theological anthropology as reflected throughout his liturgical hymnary.

 CHAPTER 3

YARED’S ANTHROPOLOGY & THEMES OF SALVATION

In this chapter, I will briefly discuss Yared’s theological anthropology, since it is

fundamental to an analysis of his soteriology. His soteriology will then be explained by

reference to the themes of Restoration, Deliverance, Healing, Renewal and Re-creation,

Illumination, and Putting on the ‘Robe of Glory.’

The doctrine of human creation,571 the fall572 and the saving deeds of the incarnation

are fundamental elements of Yaredean soteriology.573 Yared envisioned the fulfillment of

human redemption (λύτρωσις) in light of the life, public ministry, efficacious suffering,

sacrificial death, triumphant resurrection and glorious ascension of the incarnate Son of

God. He illustrated the cause and effect of the divine economy of the incarnation as such:

“ውእቱ ተሰቅለ ዲበ ዕፅ፥ ከመ ያግዕዘነ እምኃጢአት፤ ዘእምኔሁ በልዓ አዳም፥ ሰፍሐ እደዊሁ ቅዱሳተ፥ ዲበ ዕፀ መስቀል። [He

was crucified on the tree to deliver us from sin. Because Adam ate from the tree Christ did

stretch out His holy hands on the tree of the Cross].”574 Yared considered Adam to be solely

responsible for the transgression and the subsequent fall.

As I will explain in the subsequent sections, Yared’s soteriology embraces the themes

of protology, the fall, the divine economy of salvation and eschatology. In what follows, I

571
“ቀዳሚሁ ቃል፥ ነሥአ መሬተ እምድር፥ ወለሐኰ ለአዳም፥ በዘዚአሁ አርአያ ወአምሳል። [The eternal Word took dust from the
earth and fashioned Adam in His image and likeness].” St. Yared, BD, 174.
572
“ወአንበርካሁ ውስተ ገነተ ፍግዕ፥ ወበኂጠተ አርዌ አውጻዕካሁ እምገነት። [You put him in the delightful Paradise. And You
expelled him from Paradise upon the deception of the serpent].” St. Yared, BD, 313.
573
“ወሶበ ስዕኑ አድኅኖቶ ለሰብእ እምእደ ሰይጣን፤ ቦ ዘይቤ፥ ፈኑ እዴከ እምአርያም፤ ወቦ ዘይቤ፥ አንሥእ ኃይለከ ወነዓ አድኅነነ፤ ወቦ ዘይቤ፥
እግዚእ እግዚኦ፥ እስከ ማዕእዜኑ፤ ርኢ እግዚኦ ወኢታርምም። ወዘንተ ሰሚዖ መሐሪ እግዚአብሔር፥ ፈነወ እምሰማይ መድኃኒተነ፥ ወልዶ
ዘያፈቅር፤ አድኃነነ ወቤዘወነ፥ እምተቀንዮ ለጸላዒ። ለጸላዒ። [When they were unable to save humankind from the hands of
the devil, there were those that said, ‘Send Your Hand from the highest heaven.’ And there were those that also
said, ‘Raise Your power and come and save us.’ And others said, ‘O Lord, O Lord, for how long?’ Look, O Lord
and do not be quiet. Having heard this, the merciful God sent our Salvation from heaven. His beloved Son saved
us and redeemed us from the oppression of the enemy].” St. Yared, BD, 204.
574
St. Yared, BD, 34, 37.

140
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will briefly deal with Yared’s theological anthropology, which also serves as the backdrop

for his liturgical exposition of the manifold themes of salvation.

3.1 Yared’s Theological Anthropology

Yared established his doctrine of the human creation on Genesis 1:26 and 2:7. “ቀዳሚሁ

ቃል ነሥአ መሬተ እምድር፥ ወለሐኰ ለአዳም፥ በዘዚአሁ አርአያ ወአምሳል። [The eternal Word took dust from the

earth and fashioned Adam in His image and likeness].”575 He echoed Basil’s observation of

the dignity of human creation with Trinitarian counsel. “He did not say, as with the others,

‘Let there be a human being.’ Learn well your own dignity. He did not cast forth your origin

by a commandment, but there was counsel in God to consider how to bring the dignified

living creature into life.”576 Yared explained the glory of humanity on account of its creation

in the divine image and likeness of God. “እምኵሉ ዕለት፥ ሰንበተ አክበርከ፤ እምኵሉ ፍጥረት፥ ሰብአ ዘአዕበይከ።

[Of all days, You exalted the Sabbath; and of all creatures, You glorified human].”577 Yared

saw the human rational faculty encoded in the “image” and its continuous participation in

the divine life embedded in the “likeness.” As bearer of the divine image and likeness of

God, humanity is endowed with divine authority to rule over the entire creation.

Yaredean soteriology saw the human fall as a necessary motif of the incarnation, and

the accomplishment of the divine economy of salvation. “ዮም ሰሰለ እምኔነ፥ ኅምዙ ለከይሲ፤ ተመልሐ ሦከ

ኃጢአቱ ለአዳም። … ዮም ወድቀት ኵናት፥ እምእደ ኪሩቤል፥ እንተ ትነድድ። … ዮም ተአተተ፥ እምኔነ ሞት … ዮም ተሥዕረ፥

መርገማ ለሔዋ፥ እንተ ዐለወት ትእዛዘ። ዮም ንግድፍ፥ ዕፀ ዕልወት፥ ወንፁር መስቀሎ ክቡረ፥ ዕፀ ሕይወት። [Today, the

venom of the devil is removed from us. The thorn of Adam’s sin is uprooted … Today, the

fiery spear dropped from the hands of the Cherubim … Today, death is taken away from us

575
St. Yared, BD, 174. Besides, Yared also mentioned the earthly nature of Adam’s creation. “ለሐኰ ለአዳም
መሬታዊ። [You fashioned Adam - the earthly].” St. Yared, BZM, 69.
576
St. Basil the Great, On the Human Condition, 33.
577
St. Yared, BD, 147. Elsewhere, he said, “እምኵሉ ፍጥረት ሰብአ ዘአዕበይከ፤ ወእምኵሉ ዕለት ሰንበተ ዘአክበርከ።” p. 406.
 142

… Today, the curse of Eve, who transgressed the commandment, is abolished. Today, let us

get rid of the tree of transgression and carry His precious cross, the tree of life].”578 In this

hymn, Yared made the contrast between the “tree of transgression” [the forbidden tree] and

the “tree of life” [the cross]. St. Ephrem already made a similar comparison of the Tree of

Knowledge and the Tree of the Cross. “In His love there came to us the blessed Tree: the one

wood undid the work of the other, the one fruit was annulled by the other, that which

brought death by that which is alive.”579

St. Ephrem spoke of the free will, which governs the human freedom of choice, as a

crucial factor to making humanity mortal or immortal.580 Basil corroborated: “The human is

a rational creature of God, having come into being according to the image of his Creator.”581

As was mentioned, Yared spoke of the misuse of the human free will as the root cause for

the fall. To put it differently, Adam and Eve freely chose to disobey God’s commandment

and thus fell into transgression.582 Aside from this, Yared also saw the serpent as the cause

for the human fall. “ዘለሐኰ ለአዳም በአርአያ ዚአከ፤ ወአንበርካሁ ውስተ ገነተ ፍግዕ፥ ወበኂጠተ አርዌ አውጻዕካሁ

እምገነት። [You fashioned Adam in Your own image and put him in the delightful Paradise.

And You expelled him from Paradise due to the deception of the serpent].”583 In making the

distinction between the divine “image” and “likeness,” Basil underscored the importat role

of the free will. “By our creation we have the first, and by our free choice we build the

578
St. Yared, BZM, 165.
579
Brock, St. Ephrem the Syrian: Hymns on Paradise, 61.
580
Brock, St. Ephrem the Syrian: Hymns on Paradise, 59. Cf. Gen. 2:16-17. Jacob of Sarug also embraced the
notion of the creation of Adam in an intermediary state, which was dependant on either his use or misuse of the
free will. Rompay, Humanity’s Sin in Paradise: Ephrem, Jacob of Sarug, and Narsai in Conversation, 205-206.
581
St. Basil the Great, On the Human Condition, 40.
582
“ወበእንተዝ፥ ከመ በጌጋየ ፩ ብእሲ፥ ቦአት ኃጢአት ውስተ ኵሉ ዓለም፥ ወበእንተ ውእቱ ኃጢአት፥ መጽአ ሞት ላዕለ ኵሉ ሰብእ። እስመ
ላዕለ ኵሉ ሰብእ፥ ተኈለቈት ይእቲ ኃጢአት፥ እንዘ ኢየአምርዋ፥ ምንት ይእቲ ኃጢአት። [Therefore, as sin entered the entire world
through the transgressions of one person, so also death came unto the entire humanity on account of that same
sin. For that sin was counted against the entire humankind while they did not even know what it was].” St.
Yared, BZM, 169.
583
St. Yared, BD, 313.
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second.”584 One might assume that mere repentance would be sufficient to reverse the fall if

the disobedience and rebelliousness of humanity caused sin alone. Nonetheless, the human

fall incurred corruptibility, which obfuscated the divine image and obliterated the likeness

of God.585

Yaredean tradition speaks of the divine economy of salvation as a Trinitarian task.

Yared saw the counsel of the Trinity operational both in the creation and re-creation of

humanity. The mystery of the incarnation is the landmark for the saving entrance of God

into the world.586 Yared mentioned the counsel of Holy Trinity in the divine dispensation.

“በፈቃደ አቡሁ ወረደ፥ ወልድ እምሰማያት፥ ወበሥምረቱ ውስተ ማኅፀነ ድንግል ኃደረ፥ ናሁ ተወልደ፥ እግዚእ ወመድኅን በቤተ

ልሔም፥ በተድላ መለኮት። [The Son came down from heavens at the counsel of His Father. And He

dwelt in the womb of the Virgin with the good pleasure of the Holy Spirit. Behold, the Lord

and Saviour was born in Bethlehem through His will].”587 Yared characterized Christ as the

Author of creation in order to show the importance of the divine nature of the Redeemer to

accomplish the re-creation of fallen humanity. “እድ ዘለሐኰቶ፥ ለአቡነ አዳም፥ ወቃል ዘአጽንዓቶ ለሰማይ፥

በነቢያት ተሰብከ፥ መላእክት አእኰትዎ፥ ለዘወረደ በምክረ ጥበቡ። [The Hand, which fashioned our father

Adam and the Word that made the heaven firm was proclaimed by the prophets. The angels

glorify Him that descended at the counsel of His wisdom].”588 Yared intertwined protology

(creation) and soteriology (re-creation) to affirm both instances as a Trinitarian task.

584
St. Basil the Great, On the Human Condition, 43.
585
St. Yared, BD, 20, 34, 37, 58, 100.
586
“ጠፈረ ጽድቅ፥ ጠፈረ ሃይማኖት፥ መንፈስ ቅዱስ ውእቱ። ኢየሱስ ክርስቶስ እምሰማያት፥ እምኀበ አቡሁ ወረደ። እመንበሩ ዘኢየዓርቅ፥ ሶበ
ይወርድ እምሰማያት፥ እመላእክት ተአኵተ። [The Holy Spirit is the summit of truth and firmament of faith. Jesus Christ
came from His Father without being alienated from His throne. The angels glorified Him when He descended
from heavens].” St. Yared, BD, 306.
587
St. Yared, BD, 223. Highlighting the decisive role of the Triune God in the divine economy of salvation, the
ancient Ethiopic Theotokia reads: “Of His own free will, and by the good pleasure of His Father and the Holy
Spirit, He came forth and hath delivered us.” St. Ephraim, “Hymns of Praise of St. Mary for Tuesday,” in
Messale Engeda trans. Handbook of Ethiopian Orthodox Church (Toronto: ABC Publishing, 1986), 28.
588
St. Yared, BD, 160.
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Yared described the human redemption and renewal of creation as resultants of the

divine economy wrought by Christ: “ወተሰብሐ ፍጥረቱ ለአዳም፥ እንተ በልየት በኃጢአት፥ ወበአምልኮ ጣዖት።

ዮም ግዕዘት፥ ወተሐደሰት ውስተ ዘቀዳሚ ፍጥረት። [The Adamic nature, which was corrupted with sin

and idolatry, has now become glorified. Today, his nature is delivered and renewed into the

primordial creation].”589 Following Basil’s notion of humanity as a “small cosmos,”590 Yared

also spoke of human salvation in terms of cosmic redemption. He envisioned the necessity

of the descent of the Author of creation for the renewal of the divine image and likeness of

humanity. “ወረደ ቃል ታሕተ፥ የሐድስ ብሊተ። [The Word came down to renew what was old].”591

In the subsequent sections, I will briefly explain some of Yared’s main soteriological

themes, which epitomize the multifaceted dimensions of the divine economy of salvation

and their implications to the human reception of salvific grace.

3.2 Yared’s Themes of Salvation

The divine economy that is wrought by the saving deeds of the incarnation reversed

the human fall. The concealment of the devil in the serpent’s flesh caused the deception of

Adam and Eve. Likewise, the revelation of the Son of God in human flesh destroyed the

deceptive works of the devil and redeemed humanity. Yared said: “ለከ ስብሐት በአርያም፤ ዘተሰባእከ

እማርያም፤ መድኃኒቱ ለአዳም። [Glory be to You in the highest heaven, the Saviour of Adam, Who

became incarnate from Mary].”592 Christ delivered humanity from the bondage of sin, death

and the devil through His incarnation, death and resurrection. Yaredean tradition speaks of

the sacrificial death of Christ as a voluntary death for the sake of the entire humanity. “ተሠገወ

ቃል ውስተ ሥጋነ፥ ወኮነ ፩ደ ሥጋ። ደመረ ሞተነ በሞቱ፥ ወሕይወትነ በሕይወተ ዚአሁ። … ዘሦዓ ርእሶ በእንቲአነ፥ በእንተ

589
St. Yared, BD, 378.
590
St. Basil the Great, On the Human Condition, 61.
591
St. Yared, BD, 168. Added to that, Yared also said, “በዕፀ መስቀሉ፥ ዘዮም መርዔቶ ሐደሰ። [Today, He renewed His
flock with the tree of His cross].” See p. 24.
592
St. Yared, BD, 379. See also pp. 34, 37.
 145

ኃጢአተነ። [The Word became flesh and united with us. He added our death into His death,

and He added our life into His life … He sacrificed Himself for us and for our sins].”593

Yared placed the cross at the heart of the divine economy of salvation. “በሰማይ አርአየ፥

ትእምርተ መስቀሉ ለክርስቶስ። ዝንቱ ዕፅ፥ በዘድኅነ ኩሎ ዓለም። ዝንቱ ዕፅ፥ በዘአምነ ፈያታይ ዘየማን። ዝንቱ ዕፅ፥ በዘገብዓ

አዳም ውስተ ገነት። መስቀልከ እግዚኦ፥ መንሥኤ ሙታን፥ መናዛዜ ኅዙናን። [The sign of the cross of Christ was

revealed in heaven. The entire world is saved through this tree. The thief on the right side of

Christ believed in this tree. And Adam entered heaven because of this tree. Your cross is, O

Lord, comfort to the distressed and resurrection for the dead].”594 Yared often spoke of the

eschatological dimension of the liturgical anamnēsis of salvation history. Yared affirmed the

divine-human nature of the incarnate Christ by referring to His double consubstantiality:

with His Father with respect to His divinity and with Adam with respect to His humanity.

Yaredean hymnody thus characterizes Christ both as the Son of God and Son of Man.595

Yaredean soteriological paradigm employed the typological representation of Christ

as “ዳግማይ አዳም,” that is to say, the Second Adam (ὁ δεύτερος ’Αδάμ). Highlighting this, one of

Yared’s paschal hymn sums up the human fall and the divine economy as such:

ወይቤሎ ለአቡነ አዳም፥ ከመ ያስተርኢ ምሕረትየ በላዕሌከ፥ እትወለድ እምወለትከ፥ ወእድኅክ ውስተ
መርኅብከ፥ ወእከውን ሕፃነ በእንቲአከ። ወእሬስየከ ክቡረ፥ እመላእክት ሰማያውያን። ወአዓቢ ስመከ
እምኔሆሙ። እስመ ሀሎ ምክርየ ኅቡዕ ውስተ ሥጋከ። እስመ ለልየ በእዴየ ለሐኵከ በአምሳለ ወልድየ።
ለርስተ መንግሥትየ በብርሃነ ስብሐትየ ፈጠርኩከ። ወበጽንዓ እዴየ ወአነሥአከ፥ በትንሣኤየ እምነ ሙታን።
እስመ በእንቲአከ ወበእንተ እለ ከማከ፥ ወረድኩ ውስተ ሲኦል፥ በሥልጣነ አቡየ ዘበሰማያት። ወጸርሐ
መልአከ ሞት፥ ርእዮ ዘበላዕሌሁ ሥነ መለኮቱ፥ በከመ ጽሑፍ ዘይቤ፥ ‘ወሠበረ ኆኃተ ብርት’፥ በህየ ፈትሐ
ማዕሠሪሁ ለሞት። ከመዝ ነአምን ዘአልቦቱ እም በሰማያት፥ ወአልቦቱ አብ በዲበ ምድር። ዘበህላዌሁ ሰብእ
ወአምላክ ውእቱ። ፍጹመ ኰነንዎ ዘእንበለ ኃጢአት። ተረግዘ ገቦሁ፥ ዘእንበለ ደዌ። እስመ መለኮቱ ኢሐመ።
ነሥአ እሎንተ፥ እግዚእነ ኢየሱስ ክርስቶስ። ምድራዊተ ሥጋ ለብሰ፥ ወበይእቲ ሥጋ ወረደ ውስተ ሲኦል።
በህየ ፈትሐ ማዕሠሪሁ ለሞት፥ እንዘ ይብል፥ ‘ሙቁሐን ንዑ ፃዑ እምዝየ።’ ቦ ለእለ ውስተ ጽልመት፥

593
St. Yared, BD, 339.
594
St. Yared, BD, 47. Yared’s reference to the manifestation of the emblem of the cross of Christ in heaven is a
historical reminiscent of the appearance of the sign of the cross, which epitomized the conversion of Emperor
Constantine. See Laurie Guy, Introducing Early Christianity: A Topical Survey of Its life, Beliefs and Practices
(Downers Grove, Illinois: InterVarsity Press, 2004), 113. Cf. Chadwick, The Early Church, 125-126.
595
“ዘምስለ አቡሁ ፈጠሮ፥ ወለሐኮ ለአዳም። እምቅድመ ይትፈጠር አዳም፥ ዘሀሎ ይኴንን ሰማያተ ወምድረ። ዘወረደ እምሰማያት፥ ከመ
ያብርህ ለአሕዛብ፥ ወተወልደ እማርያም ድንግል፥ ሰገዱ ሎቱ ሰብአ ሰገል። [He created and fashioned Adam with His Father. He
Who reigns heaven and earth existed before the creation of Adam. He came down from heavens and was born
from the Virgin Mary so that He might illumine for people. The Magi worshipped Him].” St. Yared, BD, 204.
 146

ይቤሎሙ ‘ርእዩ ብርሃነ።’ ዘለፎ ለመልአከ ሞት እንዘ ይብል፥ ‘አይቴ ሀሎ፥ መዊዖትከ ሞት፤ አይቴ ሀሎ፥
ቀንዎትከ ሞት።

He said to our father Adam, ‘I shall be born from your daughter and became
a child for your sake in order that My mercy might be revealed unto you. I
shall make you glorious and exalt your name more than the heavenly angels.
For I fashioned you with My hands in the likeness of My Son. I created you in
the light of My glory for the inheritance of My Kingdom. I will raise you up
from the dead with the power of My resurrection. For your sake and for the
sake of those like you, I descended into Hades with the authority of My
Father in heaven. Having seen the majesty of His divinity, the angel of death
cried, as it was written, ‘For he shatters the doors of bronze’ and thereby
unbound the bondage of death. And thus we believe that He has neither a
mother in heaven and nor a Father on earth. He is God and Human in His
essence. They condemned Him without sin. His side was struck without pain
for His divinity is impassible. Our Lord Jesus Christ has borne all these. He
took on the earthly flesh and with this flesh He descended into Hades where
He unbound the bondage of death saying, ‘Come and get out from there you
that were imprisoned.’ And He said to those who were in the darkness, ‘See
the light.’ He rebuked the angel of death saying, ‘Where, O death, is your
victory? Where, O death, is your sting?’596

Having briefly described Yared’s anthropology, I turn now to a presentation of his themes

of salvation as: restoration, deliverance, healing, renewal and re-creation, illumination and

putting on the robe of glory.

3.2.1 Salvation as Restoration

The divine-human identity of the incarnate Son of God is one of the underlying

principles of Yared’s soteriology. His Christology would have formulated in the aftermath

of the Council of Chalcedon (A.D 451), and his church’s rejection of its teachings. It woud

have followed Cyril’s formulation of the unity of natures in the one person (miaphysis) of

Christ. The unity of humanity and divinity in the one Christ is the central tenet of how

596
St. Yared, BD, 307. See also The Book of the Cave of Treasures: A History of the Patriarchs and the Kings,
their Successors from the Creation to the Crucifixion of Christ, trans. E. A. Wallis Budge (London: Forgotten
Books, 2007), 32-33. Cf. “ከመዝ ነአምን፥ ዘአልቦቱ እም በሰማያት፥ ወአብ በዲበ ምድር። [And thus we believe that He has
neither a mother in heaven and nor a Father on earth].” St. Yared, The Book of Mə’əraf, 125. Cf. Kassa, Yared
and his Hymnody, 149. Yared’s liturgical allusion to Christ’s shattering of the bronze gates and His refutation
against death is based on Psalm 107:16 and 1 Corinthians 15:55 respectively.
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Yared envisioned the salvation and restoration of humanity.597 The communication of divine

life to humanity required the Saviour to be of a divine nature. The human nature of the

Saviour allowed the participation of humanity in the salvific grace. If the Saviour were a

mere human, He would be incapable of saving fallen humanity. The Saviour thus must be

also divine - the source of life that is not in need of salvation for Himself.

ወሶበ ርእየ እግዚአብሔር፥ ከመ ይትኃጐል ዓለም፥ በማዕሠረ ኃጢአት፥ ፈነዎ ለበኵሩ ውስተ ዓለም
ዘያፈቅር። … ኃቢዖ መለኮቶ፥ … ወወረደ ኀቤነ፥ ወለብሰ ሥጋ ሰብእ መዋቲ፤ እስመ በእንተ አዳም፥ ተፈጥረ
ሞት ውስተ ዓለም፥ በጕሕሉቱ ለሰይጣን። … ወበይእቲ ሥጋ፥ ተሰቅለ ክርስቶስ ዲበ ዕፀ መስቀል፥ ከመ
ይሥዓር ግብሮ ለመልአከ ሞት፥ ከመ ይቀድሶሙ ለእለ ስሕቱ፥ በቀዳሚ ሥርዓት። … ዘበሞቱ ሠዓሮ ለሞት፥
ወበምጽአቱ አዖሮ ለጽልመት። ተንሥአ እሙታን፥ በቲኮ ኵሎ ማዕሠሪሁ ለሞት። ተንሢኦ ዓርገ በስብሐት።

When God saw the world being vanished with the bondage of sin, He sent
His firstborn into the world which He loves … Having hid His divinity, …
He came down to us and put on a mortal human flesh. For death entered the
world because of Adam’s deception with Satan … Christ was crucified in this
flesh on the tree of the cross so that He might destroy the works of the angel
of death and sanctify those who transgressed in the ancient ordinance … He
abolished death through His death and He made the darkness blind with His
coming. Having broken all the knots of death, He rose from the dead. Having
been resurrected, He ascended in glory.598

The Christological expressions that recur throughout Yaredean texts indicate the mutual

exchange of inner qualities between humanity and divinity (communicatio idiomatum) at the

moment of the incarnation. “አኮኑ እግዚአብሔር ፈጠሮ ለአዳም፤ ዘበእንቲአሁ ወረደ፥ እምሰማይ ዲበ ምድር፥

ወተሠገወ እምቅድስት ድንግል፤ ወበይእቲ ሥጋ፥ ሐመ ወሞተ፥ ወተንሥአ በሣልስት ዕለት፤ መራሔ ሕይወትነ ክርስቶስ፥ ትእምርተ

ሰላምነ፥ ወልደ እግዚአብሔር። [Did God not create Adam? God came down for him from heaven to

earth and became incarnate from the Holy Virgin. And in this flesh He suffered, died and

rose on the third day. Christ, the Son of God is the guide to our life and the sign of our

peace].”599 Yared’s notion of the suffering, death and resurrection of God in human flesh is

597
For a summary treatment of the non-Chalcedonian Christological view, see K. N. Khella, “A Theological
Approach to the Mia-Physis Christology in the Fifth Century,” in The Greek Orthodox Theological Review 10,
no. 2 (1965) : 137-145.
598
St. Yared, BD, 345.
599
St. Yared, BD, 313-314.
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most likely another historical-theological reminiscent of the “Theopaschite Formula – One of

the Trinity suffered for us.”600

Yaredean soteriology safeguarded the divine-human nature of the incarnate Saviour

to implicate the complete salvation of humanity. “ፍኖተ ሕይወት፥ ነቅዓ ጥበብ፥ ዘለብሶ ለአዳም መዊቶ፤

ሕያው ላዕለ ሞት ተወርዘወ፤ ተንሥአ እሙታን፥ በትንሣኤሁ ቤዘወ። [Having clothed Adam and died, the Way

of life, the wellspring of wisdom and the living God prevailed over death. He rose up from

the dead and redeemed with His resurrection].”601 This Christological perspective upholds

the saving role of the unique mediatorship of the incarnate Christ. The solidarity of Christ

with humanity communicates the medicine of eternal life to humankind. Yared noted: “እንዘ

አምላክ ውእቱ፥ ወረደ እምሰማይ ዲበ ምድር፥ ከመ ይኅሥሥ፥ ወይርዳዕ ዘተኃጕለ። [While He is God, He still

descended from heaven to earth in order to search for and help the lost].”602 Yared saw the

restoration of fallen humanity as one of the manifold purpose of the descent of Christ. “ናሁ

እምይእዜሰ፥ አልቦ ኃዘን፤ እስመ ተሰብከ ዜናሁ ለመድኃኒነ፤ እምላዕሉ ወረደ፥ ከመ ያድኅን ዓለመ፥ ያስተጋብዕ ዝርዋነ፤ ተፈነወ

ከመ ይሚጥ፥ ኵሎ ስሑታነ። [Behold, from now on there shall be no sorrow, for the good news of

our Saviour is preached. He descended from above so that He might save the world, gather

the scattered. He was sent in order to restore the transgressed].”603

Yared interchangeably used the verb “ይርዳዕ” [“to help”] with “ይሚጥ” [“to restore”] as

he explained the saving deeds of the incarnate Christ. Yared characterized fallen humanity

as such: “ዘተኃጕለ” [“the lost”] and “ስሑታነ” [“the deceived”] and he also epitomized the divine

economy as “ይኅሥሥ” [“to search”], “ወይርዳዕ” [“to help”] and “ይሚጥ” [“to restore”]. Speaking of

the soteriological dimension of restoration, Yared said, “ናሁ ይመጽእ ክርስቶስ ውስተ ዓለም፥ ከመ ያድኅነነ

600
Davis, The First Seven Ecumenical Councils (325-787): Their History and Theology, 222. John Meyendorff
considered the soteriological theme of Theopaschism as reminiscent of Cyril’s Christological formulation. See
John Meyendorff, “New Life in Christ: Salvation in Orthodox Theology,” Theological Studies 50 (1989) : 490.
601
St. Yared, BD, 314. Cf. Wahba, ed., Redemption and the Renewal of the Image, 17-18.
602
St. Yared, BD, 174. For a discussion of the early patristic biblical-liturgical interpretation of the Parable of
the Lost Coin, see Dimitri, The Parables: Biblical, Patristic and Liturgical Interpretation (Crestwood, New
York: St. Vladimir’s Seminary Press, 1996), 77-78.
603
St. Yared, BD, 160.
 149

ወይቤዝወነ፤ ወይሚጥ ስሑታነ ያስተጋብዕ ዝርዋነ። [Behold, Christ shall come into the world so that He

might save us and redeem us and restore the deceived and gather the scattered].”604 A little

earlier, he described salvation as the restoration of fallen humanity by the original Author of

creation: “እስመ ፈኖከ ወልደከ፥ ታድኅን ልሕኵተከ፥ ዘአንተ ለሐኰ፤ ከመ ይቤዙ ፄውዋነ፥ ይሚጥ ስሑታነ፥ ወያድኅን ኵሎ

ዓለመ። [For You sent Your Son so that You might save Your handiwork that You fashioned.

You sent Him so that He might redeem the captives, restore the betrayed and save the entire

world].”605 The aforementioned hymnal texts indicated the restoration of the divine-human

communion as the consequence of the salvific works of the incarnate Lord Christ.

Consonant with the Christology of the earlier Council of Ephesus (A.D 431),606 Yared

defended the traditional Marian title of “Theotokos” (Mother of God), through whom God

became incarnate: “ዜነዋ ገብርኤል መልአክ፥ ለማርያም ወላዲተ አምላክ፥ ወይቤላ ትወልዲ ወልደ። [The angel

Gabriel announced to Mary, the Mother of God, and said to her, ‘You will bear a Son’].”607 A

little later, he further spoke of the incarnation of the divine-human Saviour: “በእዴየ ለሐኵዋ

ለድንግል፥ እንተ እምኔሃ ተሰባእኩ፥ ይቤ እግዚአብሔር፥ መንበሩ ዘኪሩቤል፥ ዘኢዮር ማኅደሩ ዘኢይትነገር ቃል፥ ኃደረ ላዕሌሃ።

[‘I created with My hands the Virgin from whom I became human,’ said God. The ineffable

Word, Whose throne is upon the Cherubim and Whose indwelling abode is in heaven dwelt

in her].”608 This Christological expression is the seal for Yared’s theology of the incarnation.

“ተወልደ እምቅድስት ድንግል፥ ቀዳሜ በኵር፥ ቀዳሚሁ ቃል፥ ውእቱ ቃል፥ ቃለ እግዚአብሔር፤ ውእቱ ቃል ዘይቤ በነቢይ፥ ናሁ

ድንግል ትፀንስ፥ ወትወልድ ወልደ፥ ወትሰምዮ ስሞ አማኑኤል። [The eternal firstborn, Who is the eternal Word

604
St. Yared, BD, 168.
605
St. Yared, BD, 162.
606
For a helpful discussion of the historical and theological aspects of the Council of Ephesus, see Davis, The
First Seven Ecumenical Councils (325-787): Their History and Theology, 134-168. Cf. Norris, trans. & ed., The
Christological Controversy, 123-145.
607
St. Yared, BD, 171. In addition to that, Yared also chanted, “ሰላም ለኪ፥ ማርያም፥ እመ አምላክ። [Peace be unto you,
Mary, the Mother of God].” See. p. 379.
608
St. Yared, BD, 195. Yared correlated the virgin birth of Christ to the glorious nature of His divinity. “ተወልደ
በተድላ መለኮት፥ ብሑተ ልደት፥ እማርያም እምቅድስት ድንግል። ወሀቤ ሰላም፥ መድኃኔዓለም። [He was born from the Holy Virgin
Mary in a unique birth that is befitting the divinity. The Saviour of the world is the Giver of peace].” p. 227.
 150

of God, was born from the Blessed Virgin. It is this Word that had spoken through the

prophet, ‘Behold, the virgin shall conceive and bear a son, and name him Emmanuel’].”609

Marveled at the virgin birth of the Saviour, Yared said, “ሐዳሳተ ገብረ በልደቱ፥ ድንግልና እሙ፥

ኅቱም ውእቱ። … እፎ ተፀምረ ሐሊብ፥ ምስለ ድንግልና። [He accomplished new things through His birth.

The virginity of His mother is sealed … How milk is coupled with virginity]?”610 Related to

this, Yared employed the imagery of the burning bush (Exod. 3:1ff),611 which typologically

prefigured both the restoration of the covenantal relationship with Israel and the restoration

of redeemed humanity – the New Israel. “ለማርያም ድንግል፥ እንተ እግዚእ ኀረያ፥ ዕፀ ጳጦስ ሰመያ፥ ወማኅደሮ

ረሰያ። [The Virgin Mary, whom the Lord has chosen named her the burning bush and made

her His abode].”612 Yared employed the typology of the burning bush (Ex. 3:1-8) to illustrate

St. Mary as a “Virgin-Mother.”“ተመሰልኪ ዕፀ ጳጦስ፥ ዘርእየ ሙሴ በነደ እሳት፥ ወዕፀታ ኢውዕየ፤ ከማሁ ኢያውዓየኪ

እግዚአ ኃይላት፥ ዘኵለንታሁ እሳት ፍጹም። አንቲ በአማን፥ ዘኮንኪ ምክሐ ለዘመደ ክርስቲያን። [You are like the bush

which Moses saw in the blaze of the fire and whose branches were not burned. In the same

way the Lord of Powers, who is wholly pure fire, did not burn you: you who have become

the pride of the Christian family].”613

609
St. Yared, BD, 188. This hymnal text made some important liturgical allusions to John 1:1-2 and Isaiah 7:14.
610
St. Yared, BD, 227-228. The perpetual virginity of St. Mary is one of the main Christological themes of
Yared. Yaredean hymnody marked the flourishing of the Ethiopic Marian tradition, which could be traced as far
back as the fourth century. W. Wright, Catalogue of the Ethiopic Manuscripts in the British Museum Acquired
since the year 1847 (London: Gilbert & Rivington, 1887), 114-117. Cf. Paul Verghese, “Ethiopian Worship,” in
A Dictionary of Liturgy and Worship, ed., J. G. Davies (New York: McMillan, 1972), 172.
611
“ወረደ መልአከ እግዚአብሔር፥ ኀበ ማርያም ድንግል፥ ዘተናገሮ ለሙሴ፥ በኀበ ዕፀ ጳጦስ፥ ዕፀ ጳጦስ ይእቲ ማርያም። [The angel of
God that spoke to Moses in the burning bush descended to the Virgin Mary. And Mary is the burning bush].”
St. Yared, BD, 171. Yared further interpreted the burning bush as a typological prefiguration of the divine
economy. “ዕፀ ጳጦስ፥ መዝገቡ ለቃል … ሐመልማላይት ዕፅ፥ ሙሴ ዘርእያ በደብረ ሲና፥ እግዝእትየ ሙዳዩ ለመና። [The Burning
Bush, Treasure of the Word … The Blossomed Bush, which Moses saw on Mount Sinai, my Lady the pot of the
Manna].” See p. 327.
612
St. Yared, BD, 93-94. The abovementioned Yaredean typology reflects the Mariology of the Ethiopian
Church. As G. G. Meersseman observes, the Marian hymnody of St. Ephraim the Syrian (+373) enriched the
doctrinal and liturgical development of the Marian tradition of the ancient Oriental Orthodox Churches. See
Meersseman trans. The Acathistos Hymn: Hymn of Praise to the Mother of God, 11. See also Paul F. Palmer,
Mary in the Documents of the Church (London: Burns Oates Ltd., 1953), 3-4.
613
Lash, “Gate of Light,” 147. St. Yared, The Book of Mə’əraf, 130.
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The theme of restoration is also linked to the Genesis account, in Yared’s hymn:

“ወተወክፈተኒ የማንከ፥ እስመ ፈኖከ ወልደከ፥ ታድኅን ልሕኵተከ ዘአንተ ለሐኰ፥ ከመ ይቤዙ ፄውዋነ፥ ይሚጥ ስሑታነ፥

ወያድኅን ኵሎ ዓለመ። [Your right hand did receive me; for You sent Your Son in order to save

Your handiwork that You had fashioned. You sent Him in order that He might redeem the

captives, restore the deceived and also save the entire world].”614 Yared based his notion of

salvation as restoration on the divine-human identity of the incarnate Saviour. He depleted

the Marian typology of the burning bush to defend the divine maternity of St. Mary and the

the reality of the incarnation. Yared brought into play the ancient “Virgin-Mother” epithet

to clarify and safeguard the “God-Human” nature of the incarnate Christ. Yared’s view of

salvation as restoration emerged from his perception of the human fall as the disruption of

the cosmic order. He spoke of the restoration of the divine image and likeness of humanity,

which was affected at the fall as well as the covenantal relationship with humanity. In the

next section, I will briefly discuss Yared’s notion of salvation as deliverance.

3.2.2 Salvation as Deliverance

Yared employed two soteriological terms to describe deliverance as the fruit of

salvation, namely: “to deliver” [“አግዓዘነ”] and “to release” [“ፈትሐ”]. Yared often used the

imagery of “prisoners” [“ሙቁሐነ”] and “captives” [“ተፄወዋ”] to explain the condition of fallen

humanity. “እለ ተፄወዋ፥ ነፍሳተ አግዓዘ። [He delivered the souls that were held captivies].”615

Added to that, he also said: “ወሪዶ ውስተ ሲኦል፥ ፈትሐ ሙቁሐነ። [Having descended into Hades, He

released the prisoners].”616 Elsewhere, Yared illustrated the consequence of the human fall

as “dominion” [“ተቀንዮ”] and “slavery” [“ግብርናት”]. He said thus: “አግዓዘነ፥ እምተቀንዮ ለጸላዒ። [He

614
St. Yared, BD, 162. For the early patristic notion of the eternal Son as the Hand of God, see Grant, Irenaeus
of Lyons, 150, 169-170. Cf. St. Athanasius, On the Incarnation, 9, 41-43.
615
St. Yared, BD, 305.
616
St. Yared, BD, 303.
 152

delivered us from the dominion of the enemy].”617 Yared often elucidated the theme of

deliverance as expressive of the divine economy of salvation wrought by the incarnate

Christ: “አድኃነነ ወቤዘወነ፥ እምተቀንዮ ለጸላዒ። [He saved us and redeemed us from the dominion of

the enemy].”618

Yared spoke of the deliverance of humanity from the bondage of sin, death and the

devil, which is acomplished by the sacrificial death and triumphant resurrection of Christ.

“አምላክ ዘዲበ ኪሩቤል ይነብር፥ ሶበ ርእዮ ለዓለም፥ በማዕሠረ ኃጢአት፥ እንዘ ይትኃጐል፥ ፈቂዶ ይቤዙ ውሉደ ሰብእ፥ ሐመ

ወሞተ ወተንሥአ አግዓዘነ፥ ወገብረ ለነ ሰላመ። [When God, Who is sitting upon the Cherubim, saw the

world being vanished through the bondage of sin, He sought to redeem humanity. And He

suffered, died and is risen. He delivered us and made peace for us].”619 Yared’s observation

of the human fall as bondage helps to understand salvation in terms of God’s delivering act.

Yared saw the mystery of the incarnation as crucial for the deliverance of humanity.

“ለብሰ ሥጋነ፥ ወሰበከ ለነ ግዕዛነ። [He put on our flesh and proclaimed deliverance to us].”620 He

emphasized the crucial role of the cross for the deliverance of humanity from the dominion

of the enmity of the devil. “በኃይለ መስቀሉ፥ ሰደደ አጋንንተ፥ በመስቀሉ ወልድ አግዓዘነ፥ እምተቀንዮ ለጸላዒ። [He

dispelled the demons with the power of His cross. The incarnate Son delivered us from

domination to the enemy].”621 Yared drew upon the Pauline kenotic Christology (Phil.

2:6ff)622 to show the deliverance of humanity resulted from the descent of Christ into Hades.

“በመስቀሉ ቤዘወነ፥ እምግብርናት ግዕዛነ፥ ወእምጽልመት ብርሃነ … በመስቀሉ ለክርስቶስ፥ ተሞዓ ሞት፥ ወጠቀጥቀጠ አርዑተ

ኃጢአት። ሲኦለ ወሪዶ፥ ሠዓሮ ለጣዖት፥ ወሠበረ ኆኃተ ብርት። [He redeemed us through His cross. And He

617
St. Yared, BD, 234-235. The descent of Christ into Hades with the fire of divinity resulted in the deliverance
of humanity and re-opening of Paradise, which gives the assurance of eternal life. “ሲኦለ ወሪዶ፥ በነደ እሳት፥ በህየ
አውጽአ ዘቀዳሚ ልሕኵቶ፥ ዘበእንቲአሁ ተርኅወ ገነት። [Having descended into Hades with a blazing fire, He delivered His
primordial handiwork for whose sake the heaven was opened].” St. Yared, BD, 319.
618
St. Yared, BD, 204.
619
St. Yared, BD, 310.
620
St. Yared, BD, 168.
621
St. Yared, BD, 235.
622
“አትሐተ ርእሶ ከመ ገብር፥ ውእቱሰ ሰማያዊ፥ ውእቱ ባሕቲቱ፥ ዘሞተ ወሐይወ። [He humiliated Himself like a servant.
Indeed, He is of the heavenly, and He is the only one that died and became alive].” St. Yared, BD, 290.
 153

delivered us from slavery and He illumined to us in the darkness … Death is defeated with

the cross of Christ and the yoke of sin was crushed. Having descended into Hades, He

abolished the idols and also smashed the bronze gates].”623 Yared employed the themes of

“slavery,” “darkness” and “yoke of sin” to describe the manifold consequences of the fall

and the multifaceted dimensions of the deliverance of humanity from the adversaries.

Yared’s liturgical approach to the descent of Christ into Hades sheds some important

light on the biblical-theological expression of the human salvation as deliverance from the

slavery of sin, death and the devil. He underscored Christ’s humble obedience to the will of

the Father to the extent of a voluntary suffering and death on the cross. Yared spoke of the

descent of Christ into Hades with mighty power to defeat the enemy and deliver humanity

from captivity to Hades, the devil and death. “ሐዳፌ ነፍሳቲነ፥ አምላክ በሥጋ፥ ወሪዶ ውስተ ሲዖል … ከመ

ይሥዓር ግብሮ ለሰይጣን፥ እግዚአብሔር ሲኦለ ወሪዶ፥ በነደ እሳት ሞዖ ለሞት። ትንሣኤሁ ያግኅድ፥ ወከመ ያርኢ ኃይሎ፥ ላዕለ

መልአከ ሞት፥ ሙቁሐነ ፈትሐ፥ ሙታነ አንሥአ፥ ሰበከ ሎሙ ግዕዛነ። [The incarnate God, Who is the Pilot of

our souls, descended into Hades … so that He might destroy the works of the devil. God

descended into Hades with blazing fire and defeated death. He released captives and raised

the dead and proclaimed to them deliverance so that He might reveal His resurrection and

He might also show His power over the angel of death].”624

Yared appealed to the Lukan account of the Visitation (Lk. 1:39ff) and he explained

how Adam joyfully welcomed Jesus in Hades. He then compared Adam’s cheerful reception

of Christ in Hades to the welcoming of Jesus by John the Baptist, who leaped for joy while in

his mother’s womb. A Yaredean paschal hymn beautifully illustrates thus: “ሶበ ይወርድ እግዚእነ

ውስተ ሲኦል፥ ሰምዓ አዳም ቃሎ፥ ወአንፈርዓፀ ለቀበላሁ፥ ከመ ዮሐንስ፥ በውስተ ከርሠ እሙ። [When our Lord

descended into Hades, Adam heard His voice and leaped for joy to welcome Him, like John

623
St. Yared, BD, 29-30.
624
St. Yared, BD, 302. Cf. Ps. 78:25; 1 Pet. 3:8-20.
 154

did while in his mother’s womb].”625 For Yared, the deliverance of humanity entails Christ’s

proclamation of the good news of salvation to those imprisoned in Hades. Yared’s imagery

of “leaping for joy” resonates in Jacob of Sarug, as he showed the correlation between Jesus’

descent into the baptismal waters and His reception by the waters. “The river leaped for joy

in the pure womb of baptism, just as John in Elizabeth towards his Lord.”626

Yared’s theology of the descent of Christ into Hades is rooted in 1 Peter 3:18-19,

which reads, “He was put to death in the flesh, but made alive in the spirit, in which also he

went and made a proclamation to the spirits in prison.” On the basis of this biblical notion,

Yaredean tradition envisages Christ’s descent into Hades as the underlying principle of the

paschal triduum. “በሞቱ ቤዘወነ፥ ወበትንሣኤሁ ፍጹመ አግዓዘነ። ወጺሐ ለነ ፍኖተ ጽድቅ ወሕይወት። ወሠበረ ኆኃተ

ብርት፥ ሲኦለ ወሪዶ ፈትሐ ሙቁሐነ፥ በትንሣኤሁ ሰበከ ለነ ግዕዛነ። [He redeemed us through His death and

He utterly delivered us with His resurrection. And He paved to us the way of righteousness

and life. He shattered the bronze gates. Having descended into Hades, He delivered the

imprisoned. He proclaimed freedom to us through His resurrection].”627

A similar reflection on Scripture is when Yared wrote: “ምድራዊተ ሥጋ ለብሰ፥ ወበይእቲ ሥጋ፥

ወረደ ውስተ ሲኦል። በህየ ፈትሐ ማዕሠሪሁ ለሞት፥ እንዘ ይብል፥ ‘ሙቁሐን ንዑ ፃዑ እምዝየ።’ ቦ ለእለ ውስተ ጽልመት

ይቤሎሙ፥ ‘ርእዩ ብርሃነ።’ ዘለፎ ለመልአከ ሞት፥ እንዘ ይብል፥ ‘አይቴ ሀሎ መዊዖትከ ሞት። አይቴ ሀሎ ቀንዎትከ ሞት።’ [He

assumed the earthly flesh and with this flesh He descended into Hades where He unbound

625
St. Yared, BD, 341. Modern biblical scholarship has taken a renewed interest in the Ethiopic Book of Enoch
to better understand the ancient biblical theme of “the spirits in prison” (1 Pet. 3:19) and thereby to explore the
theological nuances of the notion of the descent of Christ into Hades. See Joseph B. Lumpkin, The Lost Book of
Enoch: A Comprehensive Transliteration of the Forgotten Book of the Bible (Blountsville, Alabama: Fifth Estate
Publishers, 2005), vi-xii. R. H. Charles, trans., The Book of Enoch (San Bernardino, CA: Digireads.com
Publishing, 2019), 14-20. Robert J. Karris, A Symphony of New Testament Hymns (Collegeville, Minnesota: The
Liturgical Press, 1996), 35-36, 147-149. Cf. EOP, Commentary on the Book of Enoch (Addis Ababa: Tənsaē Zä-
Gubaē Printing Press, 2010), 10-21. Harden, An Introduction to Ethiopic Christian Literature, 31-32.
626
Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on Epiphany,” 44. Cf. Lk. 1:44.
627
St. Yared, BD, 289, 292, 294-295, 318. Yared further said: “መኑ ውእቱ ዝንቱ፥ ዘበብዝኃ ብርሃኑ፥ ለጽልመት አዖሮ፤ ዝኬ
ውእቱ ክርስቶስ፥ ዘሐመ ወሞተ። ሲኦለ ወሪዶ፥ ፈትሐ ሙቁሐነ፥ ሰበከ ግዕዛነ በትንሣኤሁ። [Who is He that blinded darkness with
the brilliance of His Light? It is Christ that suffered and died. Having descended into Hades, He unbound the
imprisoned and preached deliverance].” St. Yared, BD, 314.
 155

the bondage of death saying, ‘Come and get out from here you that are imprisoned.’ And

He said to those that are in the darkness, ‘See the light.’ He then rebuked the angel of death

saying, ‘Where, O death, is your victory? Where, O death, is your sting’]?”628 This paschal

hymn is Yared’s liturgical reverberation of the Pauline acclamation: “Where, O death, is

your victory? Where, O death is your sting?” (1 Cor. 15:55-56).

Yaredean tradition often employs the imagery of darkness and light to emphasize

the soteriological implications of the descent of Christ into Hades. Yared characterized

Hades as the abyss of darkness, which enabled him to explain salvation as the deliverance

of humanity from the realm of darkness. “እስመ በእንተ ሰብእ፥ ተሰቅለ ወሐመ፥ ሲኦለ ወሪዶ፥ እለ ተፄወዋ

ነፍሳተ አግዓዘ። ወጸርሐ መልአከ ሞት እንዘ ይብል፥ ዓይ ውእቱ ዝንቱ፥ በብዝኃ ብርሃኑ ዓበዮ ለሞት፥ ለጽልመት አዖሮ … ነአምን

ሲኦለ ወሪዶ፥ ደምሰሶ ለሲኦል፥ ወአግዓዞሙ፥ ለእለ ውስተ ሲኦል። [For He was crucified and suffered for the

sake of humanity. Having descended into Hades, He delivered the imprisoned souls. And

the angel of death cried saying, ‘Who is He that overcame death with the brilliance of His

light and blinded darkness?’ … We believe that He smashed Hades upon His descent into

Hades and delivered those in Hades].”629

Yared also envisioned of the liberation of humanity from the debts of sin as a form of

deliverance. “ዘውእቱ ይሠሪ ኃጢአተነ፥ ወይደመስስ መጽሐፈ ዕዳነ፤ ብርሃን መጽአ ኀቤነ፥ ከመ ይቤዙ ወያድኅን ዓለመ።

[He will forgive our sins and annul the debts of our statement. A Light came to us to redeem

and save the world].”630 A little earlier, Yared said: “. . . ከመ ያድኅን ዓለመ፥ ዘተሰቅለ በእንቲአነ። ደምሰሰ

ለነ መጽሐፈ ዕዳነ። ወበመስቀሉ ኮነ ሕይወትነ። [He was crucified for us so that He might save the world.

He annulled the statement of our debts. Our life is possible with His cross].”631 Deliverance

628
St. Yared, BD, 307. Yared’s liturgical allusion to Christ’s shattering of the bronze gates and His refutation
against death is based on Psalm 107:16 and 1 Corinthians 15:55 respectively.
629
St. Yared, BD, 305. In another place, Yared chanted,ù“ዝኬ ውእቱ ክርስቶስ፥ ዘሐመ ወሞተ ወተንሥአ እሙታን። ወሰበረ
ኆኃተ ብርት፥ ወቀትቀጠ መናሥግተ ዘሐፂን። ሲኦለ ወሪዶ፥ ተቤዘወ እለ ተፄወዋ ነፍሳተ። ተሰቅለ ወሐመ በእንቲአነ። ሲኦለ ወሪዶ፥ ፈትሐ
ሙቁሐነ። ኖላዊ ኄር፥ ዘመርዔቶ ይረድእ፥ ወአባግዒሁ ያድኅን።” See p. 301.
630
St. Yared, BD, 177.
631
St. Yared, BD, 163.
 156

from a form of debt is also related to the idea of deliverance as a paying of a ransom: “እምኀበ

አቡሁ ወረደ፥ ከመ ኪያነ ይቤዙ፥ መጽአ ኀቤነ፥ መጠወ ነፍሶ ቤዛነ፥ መድኃኒነ ክርስቶስ። [He came down from His

Father to redeem us. Christ our Saviour came to us and offered His soul as our ransom].”632

While the themes of restoration and deliverance deal primarily with humanity

returning to an original and harmonious relationship, Yaredean soteriology also deals with

the therapeutic dimensions of salvation. In what follows, I will describe Yared’s another

perception of salvation as healing. The section employs the imagery of “sickness” and

“healing” to better explain the result of the human fall, the fruit of the divine economy of

salvation and the healing role of Christ.

3.2.3 Salvation as Healing

In addition to speaking of salvation as a paying of a debt of sin, Yared also spoke of

salvation as “healing.” He understood the human fall as a deadly sickness, a key metaphor

which helped him to explain salvation as the healing of wounded humanity by a Physician.

For instance, he used the analogy of “physician” to explain the saving deeds of Christ, Who

cured the sicknesses [sinfulness] of humanity. “ወንሕነኒ በቊስለ ዚአሁ፥ ሐዮነ ቊስለነ። [He healed our

wounds with His wounds].”633 Alluding to Jesus’ parable of “the sick” and “the physician,”

Yared exhorted, “Again He said, ‘Those who are well have no need of a physician, but those

who are sick.’ Let us all say ‘Lord heal us.’”634 The healing imagery is quite extant in the

early Syriac tradition, as exemplified in the biblical and liturgical exposition of Aphrahat

632
St. Yared, BD, 167. Speaking of the redemptive works of Christ, Yared further said, “አስተርአየ ዘኢያስተርኢ፥ ኮነ
እሙነ አስተርእዮቱ፥ ለመድኃኒነ ክርስቶስ፥ ቤዛነ ቤዛ ኵልነ፥ ወልደ አምላክ አስተርአየ። [The invisible became visible. The
revelation of Christ our Saviour has become real. The Son of God, Who is our redeemer and the redeemer of us
all, is revealed].” See p. 209. Added to that, he also said, “ንፌኑ ስብሐተ ዘምስለ ተጋንዮ፥ ንጹሐ ጸሎተ ለዘበእንቲአነ ዘሐመ
ወሞተ። በሞቱ ቤዘወነ፥ ወበትንሣኤሁ ፍጹመ አግዓዘነ። ወጺሐ ለነ ፍኖተ ጽድቅ ወሕይወት። ወሠበረ ኆኃተ ብርት። ሲኦለ ወሪዶ፥ ፈትሐ
ሙቁሐነ። በትንሣኤሁ ሰበከ ለነ ግዕዛነ።” St. Yared, BD, 294, 318.
633
St. Yared, BD, 309. Yared referred to Christ as “the Medicine for all.” “አምላከ ምሕረት፥ ወለኵሉ መድኃኒት፥ መቅለሌ
ዕፁብ፥ ረዳኤ ምንዱብ መድኅን።” p. 143.
634
St. Yared, BD, 143. Cf. Mt 9:12ff. See also Kassa, Yared and His Hymnody, 105.
 157

and Ephrem. Aphrahat described the human fall as sickness that incurred death; whereas he

mentioned the salvific grace of the Merciful God as Medicine of Life.635 Ephrem envisioned

the inadequacy and partiality of the healing of humanity in the Old Testament; whereas he

acknowledged the fullness and all-embracing scope of salvation accomplished in the era of

the incarnation.636

Yared called the incarnate Christ as “ማየ ፈውስ” [“Healing Water”].637 He most likely

illustrated the Johannine text (Jn. 4:1ff) where Jesus called Himself as the living water that

gives eternal life for entire humanity. Yaredean tradition further describes the theme of

healing water within the liturgical context to apply for Baptismal water and the sacramental

presence of Christ in the Eucharistic banquet. In his paschal hymnody, Yared referred to the

risen Lord Christ as “healing water.” “ወብዙኃት አንስት፥ እለ ተልዕካሁ ለኢየሱስ፥ አጽምዓ ብሂላ፥ እምፈልፈለ

ቀድሐ፥ ማየ ፈውስ። [Having said that they were thirsty, many women that ministered Jesus did

draw the water of healing from the fountainhead].”638

The notion of salvation as the healing of the infected and corrupted human nature

helps one to better understand another dimension of the purpose of the incarnation. Yared

characterized Christ as a “healer,” Who cannot be wounded in His divine nature. “ንፌኑ ስብሐተ

ወናዕርግ ፍሬ ከናፍሪነ፥ ለዘበእንቲአነ ዘሐመ ወሞተ ወተንሥአ፥ እስመ በንዝኃተ ደሙ ቤዘወክሙ፥ እንዘ ከመ አባግዕ ግዱፋን

አንትሙ፥ በቊስለ ዚአሁ፥ ሐዮክሙ ቊስለክሙ ዘኢይቈስል። [We offer glory and we also ascend the fruit of

our lips to Him Who suffered and died and is risen for us. For He ransomed you with the

shedding of His blood while you were like wandering sheep that were destitute and lost. He

635
Aphrahat, Demonstrations I, 166-167. Another ancient Syriac Marian hymn characterized Christ as such:
“healing medicine.” See Brock, Bride of Light, 98.
636
Aho Shemunkasho, Healing in the Theology of Saint Ephrem (Piscataway, New Jersey: Gorgias Press,
2004), 381-382, 407-411.
637
St. Yared, BD, 317.
638
St. Yared, BD, 317.
 158

Who is impassible healed you with His wounds].”639 Yared used the imagery of “sickness”

and “disease” to show the fallen state of humanity, which reveals “healing” as yet another

important dimension of the divine economy of salvation. Relying on the Suffering Servant

of Isaiah (Isa. 53:1ff), he mentioned the salvific works of Christ as healing: “ነሥአ ደዌነ፥ ወፆረ

ሕማመነ። [He took our sickness and He carried our disease].”640 Yared further described the

priestly role of Christ with the imagery of physician, Who is capable to cure the wounds of

humanity. “ዘከመዝኬ ሊቀ ካህናት ይደልወነ፥ ዘይክል አሕይዎ ሕማምነ፤ ትእምርተ ሰላምነ፥ ዘሞተ ለነ። [It is right for

us to have such a High Priest Who is able to heal our diseases. He is the sign of our peace,

Who died for us].”641 Speaking of the soteriological imagery of healing, Aphrahat similarly

described the efficacious wounds of the Suffering Servant of Isaiah.642

The human yearning for the arrival of a true healer is the underlying principle for

the divine economy of salvation. “ቅረቡ ኀቤሁ፥ ኵልክሙ ሥሩኃን፤ ሠረቀ ዮም ፀሐየ ጽድቅ፥ ውስተ አክናፊሁ

ፈውሰ። [Draw closer to Him you all that are weary. Today, the Sun of Righteousness is risen

under Whose wings is healing].”643 The era of the incarnation marked the advent of a true

physician into human history. As was mentioned, Yared called Christ “High Priest” on

account of the saving efficacy of His passion and sacrificial death, which brought healing to

humanity. “ሊቀ ካህናት ዘይክል፥ አሕይዎ ሕማምነ። [The High Priest Who is able to cure our

diseases].”644 The theme of healing is seen as the necessary motif of the saving deeds of the

639
St. Yared, BD, 290. Referring to the manifold typological prefigurations of the divine economy of salvation,
he said, “አቅዲሙ ተሰብከ፥ በኦሪት ወበነቢያት፥ ከመ ይትቀተል ክርስቶስ በእንቲአነ። በቊስለ ዚአሁ፥ ሐዮነ ቊስለነ። [It was preached
first in the Torah and the prophets that Christ will die for our sake. He healed our wounds with His wounds].” p.
300.
640
St. Yared, BD, 290. This is a liturgical allusions to Isaiah 53:4 and Matthew 8:16-17.
641
St. Yared, BD, 291, 307. Cf. Brock, Bride of Light, 54. Heb. 7:26ff.
642
Aphrahat, Demonstrations II, 2d ed., trans. with introduction by Kuriakose Valavalnolickal (Baker Hill,
Kottayam: St. Ephrem Ecumenical Research Institute, 2005), 148. See also Shemunkasho, Healing in the
Theology of Saint Ephrem, 128-140.
643
St. Yared, BZM, 31. Cf. Mal. 4:2ff.
644
St. Yared, BD, 291, 307.
 159

incarnation.645 Of the early Syriac writers, Aphrahat explained the biblical imagery of

“sickness” and “healing,” which is purported in the miracles of Jesus, as an indication to the

fulfillment of the divine economy of salvation.646 Ephrem further developed the theme of

healing in his treatment of the human fall and the saving deeds of the incarnate Christ in

salvation history.647

Yared’s typological reading of Psalm 47:4, “the pride of Jacob whom he loves,” sheds

some light on the fulfillment of the divine economy of salvation wrought by the incarnation

and resurrection of Christ. He envisioned the realization of the divine plan of salvation in

the healing of humanity. “እምሰማያት ወረደ፥ ወገብረ መድኃኒተ በዲበ ምድር፤ ኖላዊ ኄር ወረደ፥ ስኖ ለያዕቆብ

ዘአፍቀረ፤ ወስኑሰ ለያዕቆብ ዘይቤ፥ ይእቲ ሥጋ እንተ ነሥአ፥ መድኅን እማርያም። [He came down from heaven and

ordained salvation on earth. The Good Shepherd, Who loved Jacob’s merit descended. And

what is called Jacob’s merit is the flesh, which the Saviour assumed from Mary].”648 Christ

healed the infected and corrupted nature of humanity by uniting St. Mary’s flesh to His

divinity so that the medicine could heal the disease of the fall.

Such therapeutic imagery of healing also allows Yared to puruse a liturgical

exposition of salvation as the renewal of humanity and the re-creation of the entire cosmos.

645
Ethiopic biblical-liturgical tradition also maintains the healing miracles of Jesus as explicit references to His
salvific deeds both as “Healer,” and “Medicine of Life.”ù“ኢሳይያስ፥ ‘ደዌ ሥጋችንን በተአምራት፥ ደዌ ነፍሳችንን በትምህርት
አራቀልን’ ብሎ የተናገረው ይደርስ ይፈጸም ዘንድ፥ ድውያነ ሥጋን በተአምራት፥ ድውያነ ነፍስን በትምህርት አዳነ። … ሞተ ሥጋው ለሞተ ነፍስ
ምልክት እንደሆነ፥ ድኅነተ ሥጋው፥ ለድኅነተ ነፍሱ ምልክት ነውና።” EOP, ed., Tərguwame Wängəl [Commentary on the Holy
Gospels] Addis Ababa: Bərhänəna Sälam Printing Press, 1995), 124.
646
Shemunkasho, Healing in the Theology of Saint Ephrem, 60-84.
647
Shemunkasho, Healing in the Theology of Saint Ephrem, 128-140, 417-421.
648
St. Yared, BD, 181. Tedros Abraha observed a similarity of views between Yared and Epiphanius on their
Marian interpretation of Psalm 47:4. See Abraha, “Quotations from Patristic Writings and References to Early
Christian Literature in the Books of St. Yared,” 387.
 160

3.2.4 Salvation as Renewal or Re-Creation

Yet another dimension of Yared’s soteriology is the renewal of fallen humanity

accomplished by the incarnation and resurrection of the Son of God, of the New Adam. For

Yared, the Christ-event also had cosmic dimensions, involving all of creation.

Yared envisioned the mystery of the cross as the core of the renewal for humanity,

which transgressed through the forbidden tree. “መስቀለ ክርስቶስ፥ ግዕዛነ ኵሎ ዘነፍስ፤ በቀራንዮ ኃፍረተ

መስቀል ተዓገሠ፤ ጊዜ ተጸልቦቱ አዕረቅዎ ልብሰ፤ በአፈ ኵናት ረገዝዎ ከርሠ፤ በዕፀ መስቀሉ፥ ዘዮም መርዔቶ ሐደሰ። [The

cross of Christ is freedom to all people. He endured the humiliation of the cross on Calvary.

They stripped Him at the time of His crucifixion and struck His side with a spear. Today,

He renewed His flock with the tree of His cross].”649 Christ renewed the entire creation that

grew old because of the fall of humanity. Yaredean tradition mentioned the all-embracing

nature of salvation history: “Behold, from now on there will be no sorrow since the glad

tidings of our Saviour is proclaimed. He descended from above to save the world and

gather the scattered. He was sent to renew all that went astray.”650

Yared further elaborated the soteriological theme of renewal in his treatment of the

paschal mystery of Christ. He thus correlated the Johannine account of the Temple with the

bodily temple of the incarnate Christ. “ወይቤሎሙ ለአይሁድ፥ ንስትዎ ለዝንቱ ቤተ መቅደስ፥ ወበሠሉስ መዋዕል

አነሥኦ፤ ዝኩ ዘይቤ፥ በእንተ ቤተ ሥጋሁ፥ ዘረሰዮ ወራሴ ለኵሉ። [And He said to the Jews: ‘Destroy this

temple and I will raise it up on the third day.’ He said this on account of His bodily temple,

which He has made the heir of all].”651 Yared’s soteriological reading of the Johannine text,

“Destroy this temple, and in three days I will raise it up” (Jn. 2:19) helps readers to better

understand the accomplishment of the renewal of humanity through the paschal mystery.

649
St. Yared, BD, 24.
650
“ናሁ እምይእዜሰ፥ አልቦ ኃዘን። እስመ ተሰብከ፥ ዜናሁ ለመድኃኒነ፤ እምላዕሉ ወረደ፥ ከመ ያድኅን ዓለመ፥ ያስተጋብዕ ዝርዋነ፤ ተፈነወ ከመ
ይሚጥ፥ ኵሎ ስሑታነ።” St. Yared, BD, 160-161.
651
St. Yared, BD, 303. Cf. Jn. 2:19ff.
 161

Yared saw the restoration of the temple as a metaphoric expression of the resurrection of

Christ: “ወይቤሎሙ ለአይሁድ፥ ንስትዎ ለዝንቱ ቤት፥ ወበሣልስት ዕለት፥ አሐንፆ ዘይቤ፥ በእንተ ትንሣኤሁ። [He said

unto the Jews, ‘Destroy this house and I will re-build it on the third day.’ He said this on

account of His resurrection].”652 As a result of the divine task of renewal, humanity became

the recipient of the gifts of incorruptibility and immortality.

Yared exhorted the faithful to participate in the new life, which is bestowed by the

risen Lord through the grace of the Holy Spirit: “ኅድግዎ ለብሉይ ብእሲ፥ ወልበስዎ ለሐዲስ ብእሲ፥ ዘተንሥአ

እሙታን። [Give up the old person and put on the new person that is risen from the dead].”653

Yaredean hymnody draws upon the Pauline exhortation to encourage the faithful to bear

the manifold fruits of the Holy Spirit, which are befitting their renewal in Christ. “ወፍሬሁሰ

ለመንፈስ ቅዱስ፥ ተፋቅሮ፥ ፍሥሐ ወሰላም፥ ኂሩት ወትዕግሥት፥ ርትዕት ሃይማኖት፥ አልቦ ዘይኄይስ፥ እምዝ ሕግ። [And the

fruits of the Holy Spirit are love, joy, peace, kindness, patience and right faith. There is

nothing that is greater than this commandment].”654

Yared employed the Pauline Adam-Christ typology. “For as all die in Adam, so all

will be made alive in Christ” (1 Cor. 15:22), and he spoke of the renewal of the first Adam

and through him the entire humanity by the suffering, death and resurrection of Christ - the

Second Adam. Yared depicted the mighty power of the risen Lord in the trampling of the

tomb of Adam upon His resurrection as such: “ተንሥአ ክርስቶስ እሙታን፥ ከይዶ መቃብሪሁ ለአዳም።

ወበትንሣኤሁ፥ ገብረ ለነ ሰላመ። [Having trodden the tomb of Adam, Christ is risen from the dead.

He made peace to us through His resurrection].”655 The victory of Christ over death is the

652
St. Yared, BD, 314.
653
St. Yared, BD, 308. Cf. Eph. 4:23.
654
St. Yared, BD, 138, 145. Cf. Gal. 5:22. Added to that, Yared also said: “ዝኬ ዘተዘርዓ ቃለ ጽድቅ፥ በትውክልተ
መስቀል፥ ወፍሬሁኒ ኮነ መንፈሰ ሕይወት፥ ተስፋሆሙ ለእለ ድኅኑ። ወበጽጌሁ አርአየ ገሃደ፥ አምሳለ ልብሰተ መለኮት፥ ዕቊረ ማየ (ል)ዕብን፥
ጽጌ ወይን ተስፋሆሙ ለጻድቃን።” See pp. 60, 235.
655
St. Yared, BD, 291-292, 301.Cf. Rom. 5:14-20; 1 Cor. 15:21-23.
 162

culmination of the divine economy of salvation, which brought renewal to the fallen nature

of humanity that was corrupted in Adam.

The mystery of the incarnation communicates newness of life for humanity, which is

a soteriological event that extends also to the entire cosmos. Yared viewed salvation also

extending to the re-creation of the entire cosmos. “ይትፌሣሕ ሰማይ በልደቱ፥ ወትትሐሠይ ምድር በጥምቀቱ

ለመድኃኔዓለም። [The heaven is gladdened at the birth of the Saviour of the world and the earth

rejoices at His baptism].”656 The basis of this is Yared’s protology which sees the Saviour as

the author of creation. “እድ ዘለሐኰቶ ለአቡነ አዳም፥ ወቃል ዘአጽንዓቶ ለሰማይ፥ በነቢያት ተሰብከ፥ መላእክት

አእኰትዎ፥ ለዘወረደ በምክረ ጥበቡ። [The Hand, which fashioned our father Adam and the Word that

established the heaven was proclaimed by the prophets. The angels glorified Him that came

down with the counsel of His wisdom].”657 Yared described salvation as the realization of

cosmic re-creation accomplished through the eternal Author of creation.658 He marveled at

the mystery of the cosmic redemption wrought by the divine economy: “ምንተ እብል ወምንተ

እነግር፥ በእንተ ዝንቱ ምሥጢር፥ ዘኮነ ዮም ለኩሉ ፍጥረት። [What can I say and what can I speak of this

mystery that happened to the entire creation]?”659

Yared often emphasized the importance of the revelation of the Image of the Father

to accomplish the divine task of re-creation. “ወአስተርአየ ዘበመልክዓ ራእዩ ለአቡሁ፤ አርአየ እግዚአብሔር

አድኅኖቶ … ፈነዎ ለበኵሩ ውስተ ዓለም። ርእዩ ኵልክሙ አጽናፈ ምድር፥ አድኅኖቶ ለአምላክነ፥ እምአርያም ለዘሐወጸነ። [He is

revealed in the Image of His Father. God showed His salvation … He sent His firstborn into

656
St. Yared, BD, 211. Yared further explained the notion of cosmic renewal at the incarnation of the Author of
creation. “በእንተ ልደቱ ለክርስቶስ፥ አድባር ኮኑ፥ ኅብስተ ሕይወት፥ ወዕፀወ ገዳምኒ፥ ፈረዩ አስካለ በረከት፥ ወማየ ባሕርኒ ኮነት፥ ሐሊበ
ወመዓረ። [On account of Christ’s birth, the mountains became bread of life and the trees of the wilderness
sprouted and bore fruits of blessings, and the waters of the sea became milk and honey].” St. Yared, BZM, 55.
657
St. Yared, BD, 160. “እስመ ውእቱ ፈጠረነ፤ በሐዲስ ተፈጥሮ፥ በጥንተ ተፈጥሮ ፈጥሮናልና።” EOP, ed., Wəddassē
Mariaməna Qəddasē Mariam Andəmta [Commentary on the Marian Hymns of Praise and the Anaphora of
Mary] (Addis Ababa: Tənsaē Zä-Gubaē Printing Press, 1983), 149. Cf. 2 Cor. 5:17.
658
“በዕፀ መስቀሉ፥ ዘዮም መርዔቶ ሐደሰ። [He renewed His creation in His cross].” St. Yared, BD, 24. Cf. “ዘሀሎ ዲበ ዕፀ
መስቀል፥ አስተጋብአ ኵሎ ዓለመ። [He Who is on the tree of the cross gathered the entire world].” p. 304.
659
St. Yared, BZM, 159.
 163

the world. See all of you that are in the ends of the earth, the salvation of our God, Who

visited us from the highest heaven].”660 The mystery of the incarnation entails the revelation

of the invisible Image of God, as Christ is the image of the Father. Yared’s view of salvation

as the re-creation of fallen humanity therefore comprises another dimension of the purpose

of the incarnation – the renewal of the divine image and likeness of humanity.661

Yared gave allegorical interpretation to Psalm 144:6, which reads, “Stretch out your

hand from on high; set me free and rescue me,” as a foreshadow of the divine economy of

salvation. He employed the imagery of the ‘Hand of God’ in order to show the prime role of

the Son of God both in the divine task of creation and re-creation of the cosmos. “ወሶበ ስዕኑ

አድኅኖቶ ለሰብእ፥ እምእደ ሰይጣን፥ ቦ ዘይቤ፥ ፈኑ እዴከ እምአርያም … ወዘንተ ሰሚዖ፥ መሐሪ እግዚአብሔር፥ ፈነወ እምሰማይ

መድኃኒተነ፥ ወልዶ ዘያፈቅር። አድኃነነ ወቤዘወነ፥ እምተቀንዮ ለጸላዒ። [When they were incapable of saving

humankind from the hands of the devil, there was one that also said, ‘Send Your Hand from

the highest heaven’ … Having heard this, the merciful God has sent our salvation from

heaven. His beloved Son saved us and redeemed us from the dominance of the enemy].”662

The re-creation of humanity took place with Christ’s hands stretched out on the cross.

The foregoing discussion showed the central role of the mystery of the cross for the

renewal of humanity, which is also extended to the entire cosmos. Most importantly, Yared

envisioned the entire creation as taking part in the new cosmic liturgy, which makes the

cosmos as the arena of God’s glory. In the subsequent section, I will provide readers with

Yared’s perception of salvation as the illumination of humanity that fell under the darkness

of sin and shadow of death as a result of the transgressions of Adam and Eve.

660
St. Yared, BD, 234.
661
St. Yared, BD, 166, 174, 189. Cf. Col. 1:15ff.
662
St. Yared, BD, 204. Added to that, Yared also said, “ፈኑ እዴከ እምአርያም፥ ወልደከ ዋሕደከ፥ መልአከ ምክርከ ዘታፈቅር።
[Send Your Hand from the highest heaven; Your Only Begotten Son, the Messenger of Your counsel Whom You
love].” St. Yared, BD, 160.
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3.2.5 Salvation as Illumination

Another soteriological theme in Yared is that the saving deeds of the incarnate Son

of God brought divine illumination to humanity, and that the event of the incarnation itself

is the revelation of the eternal Light. He referred to the Lord Christ as “the Giver of light.”

“ሰዳዴ ጽልመት፥ ወሀቤ ብርሃን፥ ውእቱ ኢየሱስ ክርስቶስ። [Jesus Christ is the giver of light, Who has chased

darkness].”663 Elsewhere, Yared spoke of the advent of Christ as the manifestation of divine

light. “ይክሥት ብርሃነ ፈነዎ፥ ወይናዝዝ ኵሎ ኅዙናነ። [The Father sent His Son to reveal light and to

comfort all that were distressed].”664 Yaredean tradition explains salvation as illumination

because the fall left humanity in the realm of darkness of sin and shadow of death. “ምድራዊተ

ሥጋ ለብሰ … ቦ፥ ለእለ ውስተ ጽልመት፥ ይቤሎሙ፥ ርእዩ ብርሃነ። [He assumed the earthly flesh … To those

who were in the darkness, He said ‘See the light’].”665

Yared envisioned the mystery of the incarnation as cosmic illumination. “ዮም፥ ቤተ

ልሔም ትትሜሰል ሰማየ፤ ወህየንተ ከዋክብት፥ አስተርአዩ መላእክት በውስቴታ እንዘ ይዜምሩ፤ ወህየንተ ፀሐይ፥ አስተርአየ

እምኔሃ፥ ፀሐየ ጽድቅ፥ ዘኢይጠፍዕ ብርሃኑ። [Today, Bethlehem is likened to heaven. Instead of the stars,

the angels appeared in there singing; and instead of the sun, the Sun of Righteousness with

unquenchable light revealed therein].”666 Added to that, Yared also correlated illumination

with salvation: “ብርሃን መጽአ፥ ውስተ ዓለም፥ ከመ ይቤዙ ወያድኅን ዓለመ። [The Light came into the world

so that He might redeem and save the world].”667 He further explained the necessity of the

incarnation as the divine threshold for the human reception of divine illumination. “መጽአ

ኀቤነ፥ ከመ ይክሥት ብርሃነ። [He came to us so that He might reveal light].”668

663
St. Yared, BD, 143.
664
St. Yared, BD, 174.
665
St. Yared, BD, 307.
666
St. Yared, BZM, 159.
667
St. Yared, BD, 171.
668
St. Yared, BD, 161. Cf. St. Gregory of Nazianzus, Festal Orations, trans. with introduction and commentary
by Nonna Verna Harrison (Crestwood, New York: St. Vladimir’s Seminary Press, 2008), 72, 186.
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Yared used the imagery of “darkness” and “light” to shed some important light on

the consequences of the fall and the divine economy of salvation. The “light” imagery is the

most prevalent soteriological theme in Yaredean tradition. He spoke of the mystery of the

incarnation as the illumination of fallen humanity. The Light symbolized Christ, as seen in

Yared’s unfolding of Ezekiel’s vision of the sealed gate of the East (Ezek. 44:1-2). “እንተ

አግመረቶ፥ ለፀሐየ ጽድቅ፥ ሕዝቅኤል ይቤላ፥ ዕፁት ምሥራቅ። [Ezekiel called her the sealed East that bore the

Sun of Righteousness].”669 He likened St. Mary to the closed gate to indicate the seal of her

virginity.

Yared’s typological reading of Malachi 4:2, “But for you who revere my name the

sun of righteousness shall rise” epitomized the revelation of Christ as the illumination of

humanity that fell in the darkness and shadow of death. He said thus: “ፀሐየ ጽድቅ፥ እምድንግል

ሠረቀ … ፀሐየ ጽድቅሰ፥ ውእቱ ኢየሱስ ክርስቶስ። [The Sun of Righteousness has risen from the Virgin …

And Jesus Christ is the Sun of Righteousness].”670 Commenting on the soteriological facet of

Malachi 4:2, Jacob of Serug referred to the Virgin Mary as, “Mother of the Sun of Justice.”671

Another Marian hymn of the Syriac tradition also reads, “In Mary all symbols hidden in the

prophetic Scriptures receive their explanation. From her has sprung the Sun of

righteousness, and at his epiphany the whole world shone bright.”672

Yared understood the typological prefiguration of illumination as the necessary

soteriological goal of the divine economy of salvation. “ዘኢይጠፍዕ ብርሃን፥ ስቡሕ ስምከ፥ ለመሐይምናን

አብራሕከ ሰላመከ። [You are the unquenchable light, and Your name is adored. You illumined to

669
St. Yared, BD, 92. A Marian Hymn of the early Syriac tradition furnished a useful typological interpretation
on the imagery of luminosity. “Mary has become, in type, the Orient with its luminaries, and from her womb
there has shone out for us the Lord of Luminaries, who, at his Nativity, has chased darkness from the world and
given light, with His rays, to peoples afar off.” See Brock, Bride of Light, 63.
670
St. Yared, BD, 180, 187. Speaking of the imagery of the sun of righteousness, an ancient Ethiopic Theotokia,
which is also contemporaneous with Yared, corroborates, “From You has risen to us the Sun of Righteousness.”
Cf. Gessesse, ed., Ethiopian Orthodox Church Prayers, 38.
671
Jacob of Serug, On the Mother of God, 45.
672
Brock, Bride of Light, 43.
 166

the faithful Your peace].”673 He emphasized the soteriological impetus of the illumination of

humanity in the following hymn: “አብርህ ገጸከ ላዕሌነ ወንድኃን፤ እስመ ወረድከ እምሰማይ፥ ከመ ታድኅን

ሕዝበከ። [Shine Your face upon us and let us be saved. For You descended from heaven in

order that You might save Your people].”674 In his most celebrated Marian Hymn, called the

Portal of Light, Yared characterized the salvific aspect of illumination as such: “You are the

golden lamp-stand, which no hand of human craftsman fashioned, and upon which no

lamp is lighted. But he, the Light of the Father, Light from Light, came to you and dwelt

upon you and, by his godhead, shed his light to the ends of the earth. He drove out the

darkness from among men and saved us.”675

Yared evoked the theme of illumination more prominent in the transfiguration of

Christ. Matthew 17:2 reads, “And he was transfigured before them, and his face shone like

the sun, and his clothes became dazzling white.” The transfiguration of Christ, also called

the eternal Sun of Righteousness, illumined humanity. Yared said: “ዮም ማዕከለ ሙሴ ወኤልያስ፥

ቆመ ብርሃነ መለኮት፥ ወመሀረነ ንግበር፥ ዘንተ በዓለ ቅዱሰ … ውስተ ዝንቱ ደብር ተዓውቀ፥ ትእምርተ መንግሥት፥ ወአስተርአየ

ግርማ ሕይወት፥ አመ ዳግም ምጽአቱ ለክርስቶስ፥ በዓቢይ ስብሐት። [Today, the Divine Light stood in the midst

of Moses and Elijah. And He taught us to observe this holy feast … The sign of the Kingdom

is made known on this Mountain. And on this Mount is revealed the glorification of life,

which will ensue at the second coming of Christ with mighty glory].”676 Yet another festal

hymn reads, “ወተሰብሐ ፍጥረቱ ለአዳም፥ እንተ በልየት በኃጢአት ወበአምልኮ ጣዖት፤ ዮም ግዕዘት ወተሐደሰት፥ ውስተ

673
St. Yared, BD, 143. Cf. Woolfenden, Daily Liturgical Prayer: Origins and Theology, 12-14.
674
St. Yared, BD, 181. Yared referred to the incarnate Lord Jesus Christ as the ultimate source of illumination:
“ሰዳዴ ጽልመት፥ ወሀቤ ብርሃን፤ ውእቱ ኢየሱስ ክርስቶስ። [Jesus Christ is the Giver of Light Who dispels darkness].” St.
Yared, BD, 143.
675
Lash, “Gate of Light,” 146. St. Yared, The Book of Mə’əraf, 128.
676
St. Yared, BZM, 53.
 167

ዘቀዳሚ ፍጥረት። [Adamic nature, which grew old with sin and idolatry, has been glorified on

this Mount. Today, his nature is set free and renewed to the primordial state of creation].”677

Early Syriac tradition illustrated the restoration of Adam and his re-entry into

Paradise through the typology of Moses’ appearance on Mount Tabor.678 Speaking of the

typological meaning of Moses’ restoration, Jacob of Sarug elucidated, “And He commanded

Moses from that mountain of Nebo and he came. He vivified and brought him to the land

which the forefathers had inherited, into which it had been commanded by the judgment

that he should not enter … He brought in Moses to make known how Adam shall enter,

because he too had been expelled through the judgment from Paradise.”679 Yared most

likely adopted the aforesaid imagery of “darkness” and “illumination” from the early Syriac

tradition. A certain Syriac Marian song reads, “Mary has become, in type, the Orient with its

luminaries, and from her womb there has shone out for us the Lord of Luminaries, who, at

His Nativity, has chased darkness from the world and given light, with His rays, to peoples

afar off.”680

Aside from the imagery of “darkness,” which described the fallen state of humanity,

Yared’s imagery of “illumination” showed his perception of the redeemed humanity. Yared

saw the cross of Christ as pivotal for the illumination of the entire world. “ትዌድሶ ቤተ ክርስቲያን፥

እንዘ ትብል፥ በመስቀልከ አብራህከ ሊተ፥ እንዘ ግድፍት ወኅድግት አነ። [The Church adores Him saying, ‘You

have illumined to me with Your cross while I was lost and abandoned’].”681 Yared revered

the cross of Christ as the sign and seal of the divine economy. It brought the dispersal of

677
St. Yared, BD, 378. For a similar account in the Syriac tradition, see Brock, Bride of Light, 63, 101. Jacob of
Serug, On the Mother of God, 45.
678
Pauly Maniyattu, ed., East Syriac Theology: An Introduction (Satna: Ephrem’s Publications, 2007), 213-214.
679
Thomas Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on the Transfiguration of Our
Lord,” in Texts from Christian Late Antiquity, vol. 13, ed. Sebastian P. Brock (Piscataway, New Jersey: Gorgias
Press, 2008), 34-36. Cf. Kollamparampil, Salvation in Christ According to Jacob of Serugh, 150-153. Ephrem
the Syrian, Hymns on Paradise, 99.
680
Brock, Bride of Light, 63. Cf.. p 126.
681
St. Yared, BD, 33.
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darkness and illumination of humanity. “ማዕተበ ጸጋ ፍጹም … በውስተ ጽልመት፥ ስኑ የኃቱ። … በመስቀልከ

ጽልመተ አብራህከ። [The cross, also the pledge of perfect grace … illumines with its countenance

in the darkness … Through Your cross, You illumined darkness].”682

Yared brought into play the imagery of “darkness” and “illumination,” to explain

the soteriological aspects of the human fall and salvation as “death” and “life” respectively.

“ወበመስቀልከ ጽልመተ አብራህከ፥ ወጸጎከነ እሞት ውስተ ሕይወት፥ ወእምግብርናት ግዕዛነ። [And You illumined the

darkness with Your cross. You made us enter from death into life and also from slavery to

freedom].”683 Added to that, he also said, “ወከመ ያብርህ ጽልመተ፥ እምሰማያት ወረደ። [He descended

from the heavens so that He might illumine darkness].”684 Yared exhorted the faithful with

the Pauline instruction (Rom. 13:12ff) to walk in the light of Christ and lead a Christ-like life

to mirror His glory. “በከመ ይቤ ጳውሎስ፥ ንግድፍ እምላዕሌነ፥ ኵሎ ምግባረ ጽልመት፥ ወንልበስ ወልታ ጽድቅ፥ እስመ

ኢየሱስ ክርስቶስ፥ መጽአ ውስተ ዓለም፤ ንዑ ናንሶሱ በብርሃኑ። ብርሃን መጽአ ኀቤነ፥ ቤዛነ መድኃኒተ ነፍስነ . . . እንዘ ሀሎነ

ውስተ ጽልመት፥ ሠረቀ ለነ ብርሃን። [As Paul said, ‘Let us rid ourselves of all the deeds of darkness

and put on the armor of righteousness. Come and let us walk in His light for Jesus Christ

came into the world. The Light, Who is also our Redeemer and the Saviour of our soul, came

to us … Light shone forth unto us while we were in the darkness].”685

Yared envisioned the paschal mystery of Christ as the source of divine illumination.

For instance, he characterized the feast of Easter as the day of illumination and radiance.686

Yared portrayed the risen Christ as the paschal Lamb that dispersed darkness and illumined

682
St. Yared, BD, 24.
683
St. Yared, BD, 62.
684
St. Yared, BD, 181. The mystery of the incarnation brought a profound joy to the entire creation and the
illumination of humanity with divine Light. “Thou the true Light who illumines all men who dwell in the world
… All created things rejoiced at Your coming.” See Cf. Gessesse, ed., Ethiopian Orthodox Church Prayers, 25.
685
St. Yared, BD, 175. Added to that, Yared also said, “በውስተ መካን፥ ኀበ ቆመ እግረ እግዚእነ። ህየ ንሰግድ ኵልነ፥ ለዘፈጠረ
ብርሃነ። [We worship the Creator of light in the place where our Lord’s feet stood].” p. 206.
686
“ለትንሣኤ ክርስቶስ ትቤላ፥ ‘ዕለተ በርህ ወዋካ፤ ዛቲ ፋሲካ።’ [You referred to Easter, the resurrection of Christ as the day
of illumination ].” Rossini, Vitae Sanctorum Antiquorum I Acta Yared et Pantalewon, 37. Cf. St. Yared
Association, Mälkə’a Qəddus Yārēd [Hymnal Eulogy of Yared], 17.
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humanity.687 Yared’s description of the mystery of the paschal triduum underscored Christ’s

conquering of the power of darkness and the authority of death. A Yaredean paschal hymn

corroborates thus, “ዝኬ ውእቱ ክርስቶስ፥ ዘተንሥአ እሙታን፥ ወአንሥአ ሙታነ፤ ማኅቶት ዘአብርሆ ለጽልመት። [It is

Christ that is risen from the dead and also raised the dead. He is the lamp that illumines the

darkness].”688 A little further, Yared described the soteriological importance of the paschal

mystery for the bestowal of divine illumination to humanity: “Having descended from His

cross, Christ has illumined unto us. And He rose on the third day for it was impossible for

Him to be bound with death. He is the guide to our life.”689

Another paschal hymn embraced a cluster of soteriological themes such as “release,”

“comfort,” “joy,” “illumination,” “peace” and “serenity.” The hymn runs as follows: “ፍትሖሙ

ለሙቁሐን፥ ናዝዞሙ ለኅዙናን፥ አስተፍሥሖሙ እግዚኦ፥ ለትኩዛነ ልብ፥ በትንሣኤከ እሙታን፥ አብራህከ ለኵሉ ዓለም፥ ወለኵሉ

ሕዝብከ፥ ይኵን ሰላም ወዛኅን ዲበ ምድር። [O Lord, release the prisoners, comfort the sorrowful, make

the anxious heart joyful. You illumined unto the entire world and all Your people with Your

resurrection from the dead. Let peace and serenity be upon earth]!”690 The power of the

resurrection of Christ conquered the dominion of death and the realm of darkness. “እምእቶነ

እሳት፥ ዘይነድድ አንገፈነ፥ ብርሃናተ ዘይትዓፀፍ፥ ተንሥአ ለነ። [He rescued us from the blazing fire. And He

Who clothes Himself with lights rose up for us].”691 This paschal hymnody reveals Yared’s

perception of the illumination of humanity as resultant of the divine economy of salvation.

Yared’s conception of “darkness” as an important facet of the human fall enabled

him to explain salvation as illumination. The saving entrance of the incarnate Christ into the

world inaugurated the illumination of humanity and extended to the entire cosmos in the

687
“ብርሃን ዘሰደዶ ለጽልመት፤ ነዋ በግዑ ለእግዚአብሔር። [Behold, the Lamb of God, the Light Who dispelled darkness].”
St. Yared, BD, 177.
688
St. Yared, BD, 307.
689
“እመስቀሉ ወሪዶ፥ አብርሃ ለነ ክርስቶስ፥ ወተንሥአ በሣልስት ዕለት። እስመ ኢይትከሃል፥ ይትአኃዝ በሞት፥ መራሔ ሕይወትነ ውእቱ።”
St. Yared, BD, 308.
690
St. Yared, BD, 309.
691
McVey, trans., Ephrem the Syrian: Hymns, 69. Cf. p. 99. Cf. St. Yared, BD, 289.
 170

divine economy of salvation. Most importantly, Yared often contrasted the imagery of

“darkness” and “light” to emphasize the soteriological paradigm of the human fall and the

cosmic illumination. He described the paschal mystery of Christ as the underlying principle

for the human reception of illumination. Humanity’s reception of illumination is related to

another theme of humanity receiving the gift of salvation, namely: Yared’s view of salvation

as humanity’s putting on the robe of glory, which is treated next.

3.2.6 Salvation as Putting on the ‘Robe of Glory’

The biblical-liturgical tradition of the early Church employed the imagery of clothing

to express the saving deeds of the incarnate Lord. As was explained, Yared’s theology of the

incarnation affirmed the necessity for the Son of God putting on the human flesh for the

salvation of humanity. Yared spoke of St. Mary’s reception of the words of the annunciation

while she was spinning gold and silk in the temple. “ሰበከ ለድንግል ምጽአቶ ለቃል፥ ወርቀ ወሜላተ እንዘ

ትፈትል። ያርኢ ፈቂዶ፥ ትስብእተ ሐዲሰ፥ ዘእንበለ ዘርዕ ፅንሰ፥ ለገብርኤል ፈነዎ ያስተዳሉ መቅደሰ፥ መጽአ ወለብሰ ዘድንግል

ማዕሰ። [Gabriel told the Virgin the advent of the Word while she was spinning gold and silk.

Having sought to unveil the new mode of incarnation, which is conception without seed, He

sent Gabriel to prepare a dwelling temple. He came and put on the Virgin’s garment].”692

Yared related the mystery of the incarnation to the soteriological theme of clothing, which in

turn gave humanity the robe of glory. In his Hymn on the Lord’s Nativity, Ephrem said:

“Eve looked for Him, for the shame of women was great, but He would be able to clothe

them not in leaves but rather in glory they had shed.”693

692
St. Yared, BD, 169.
693
McVey, trans., Ephrem the Syrian: Hymns, 69. “Mary has woven a robe of glory to give to her ancestor who
had been stripped naked among the trees; he put it on in modesty, and thus acquired beauty.” Brock, trans.,
Bride of Light, 34. Another hymn brings into play the human fall and the subsequent divine economy as such:
“The daughter gave support to her mother who had fallen, and because she had clothed herself in fig leave of
shame her daughter wove and gave to her a garment of glory.” See p. 36.
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The later Ethiopic theology of iconography interpreted Mary’s spinning of gold and

silk as the symbolic typology of the unity of humanity and divinity in the inner chamber of

her bodily temple. The unity of divinity and humanity took place in Mary’s womb through

the marvelous works of the Holy Spirit.694 Yared spoke of salvation as putting on the

garment of divine glory. “መጽአ ወልድ፥ ውስተ ዓለም፥ ወለብሰ ሥጋነ፥ ሰብአ ኮነ፥ በአርአያ ዚአነ፥ … ደመረ ሥጋነ፥

ምስለ መለኮቱ፥ ወለብሰ ሥጋ ምድራዊተ። [The Son came into the world and put on our flesh. He

became human in accordance to our stature … He united our flesh with His divinity and

clothed Himself with the earthly flesh].”695

Yared’s observation of salvation as putting on the robe of glory is illustrated in the

following hymnal text, which mentioned the recovery of the robe of glory at the baptism of

Jesus in the River Jordan: “ሰዓለ ዮሴፍ፥ በድኖ ለኢየሱስ፥ ኀበ ጲላጦስ ወይቤሎ፥ ሀበኒ እክድን ዕርቃኖ በልብስ፥

ለዘከደነ ዕርቃንየ በዮርዳኖስ። [Joseph asked Pilate for Jesus’ body and said, ‘Allow me to cover with

garment the nakedness of Him Who clothed my nakedness in Jordan].”696 The imagery of

putting on the robe of glory is extant in the early Syriac tradition, which acknowledged the

restoration of the robe of glory at the River Jordan.697 Yared characterized the incarnate Lord

Christ as such: “አንተ ውእቱ ክርስቶስ፥ ልብስ ቅዱስ፥ ወክዳን ለፍጥረትነ። [You are the Christ that is the holy

694
“ወእንዘ ትፈትል ወርቀ ወሜላተ፥ አስተርአያ ገብርኤል ግብተ፤ ወይቤላ ‘እስመ ረከብኪ ሞገሰ፥ በኀበ እግዚአብሔር።’ … እፎ ኢያፍርሃ
ገብርኤል፥ ዘዜነዋ በሐዳስ ስብከት፥ ዘዘርዐ ውስተ ዕዝና፥ እምቃሉ ሰሚዓ ተወክፈት በልባ፥ ለኃዲር ውስተ ከርሣ፥ ደብተራሁ ሰመያ።
[Gabriel suddenly appeared to her while she was spinning gold and silk. And he said to her, ‘You have found
favour with God.’ … How did Gabriel not frighten her when he announced the new herald to her? He sowed in
her ear and she heard his words and believed in her heart. He called her His chamber to dwell in her womb].”
St. Yared, BD, 171. Cf. Chaine, ed., “The Book of the Nativity of St. Mary,” 9-10.
695
St. Yared, BD, 169.
696
St. Yared, BD, 369. Mt. 27:57-60. Yared maintained the early Syriac notion of the loss of the robe of glory at
the fall and its recovery at Christ’s baptism. For a systematic treatment of the theme of the robe of glory, See
Brock, The Luminous Eye, 85-97. Apart from the Yaredean baptismal nuances, an ancient Ethiopic Eucharistic
Prayer alludes the wrapping of Jesus’ body in the Eucharistic context. “Jesus Christ, the High Priest, as Jospeh
and Nicodemus wrapped you in linen clothes and spices, and you were well pleased in them, in like manner be
well pleased in us.” See EOP, The Liturgy of the Ethiopian Orthodox Church, 37. Referring to the typological
symbolic meaning of the covering of the Eucharistic bread in the ancient Ethiopic Divine Liturgy, Phillip Tovey
remarks, “The covering of the bread is analogous to the burial of Jesus.” See Tovey, Inculturation of Christian
Worship: Exploring the Eucharist, 66.
697
Brock, The Holy Spirit in the Syrian Baptismal Tradition, 49, 57, 62-67, 171. Cf. Aphrahat, Demonstrations
I, 18.
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garment and the robe for our creation].”698 Added to that, he also mentioned another feature

of the imagery of clothing: “ውእቱ ኢየሱስ ክርስቶስ፥ ልብስ ዘኢተአንመ፥ ወክዳን ዘኢተፈትለ። [Jesus Christ is a

Garment that is not knitted and Clothing that is not woven].”699

Another set of related images of clothing are used by Yared to speak of the unity of

Christ’s humanity and divinity. One of his hymns reads thus: “ዘሰፍሐ ሰማየ፥ እምድንግል አስተርአየ …

ሞጣሕተ ግርማ አልበሰነ። [He Who spread the heaven is revealed from the Virgin … He clothed us

with the garment of glory].”700 The soteriological principle of the mystery of the incarnation

is that humanity became recipient of the robe of glory in exchange of the swaddling clothes

at the Nativity of the Lord Christ.701 Prior to Yared, early Syriac tradition, and especially

Ephrem employed the clothing imagery in his theology of the incarnation and salvation in

Christ. In his most celebrated Hymns on the Nativity, for instance, Ephrem noted: “You

have put on Your mother’s robe – Your body, whereas I have put on Your glory.”702

Speaking of Christ, Aphrahat, who was Ephrem’s predecessor said, “He is the garment and

the robe of glory which all the victorious one put on.”703 Following the longstanding

soteriological thought, Jacob of Serug also wrote, “Daughter who wove a garment of glory

and gave it to her father; he covered himself because he was stripped naked among the

trees.”704

Yaredean liturgical tradition envisioned humanity’s reception of the robe of glory as

the resurgence of the royal and priestly robe of glory that humanity lost at the fall. Yared

exhorted the faithful to safeguard their robe of glory and keep their Baptismal pledge intact.

698
St. Yared, BZM, 170.
699
St. Yared, BD, 135, 163, 199.
700
St. Yared, BD, 227.
701
St. Yared, BD, 186-187. Yared spoke of the Lord’s putting on of the garment of the flesh at the incarnation:
“ለዘመጽአ፥ ወለብሰ ሥጋ ሐዲሰ፥ ንሰብሖ። [Let us praise Him Who came and put on new flesh].” St. Yared, BD, 230.
702
Brock, trans., Bride of Light, 23. Cf. McVey, trans., Ephrem the Syrian: Hymns, 150.
703
Aphrahat, Demonstrations II, 95.
704
St. Jacob of Serug, On the Mother of God, 19.
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“ወሶበ ንወጽእ እምዝንቱ ሥጋነ፥ ከመ ኢንትረከብ ዕራቃቲነ፥ ንልበስ አልባሲሁ ለሰማያዊ። [Let us therefore put on the

garments of the heavenly so that we should lest be found naked when we are released from

this body of ours,].”705 The heavenly garment symbolizes the divine assurance of

immortality and incorruptibility. Looking back to Yared’s theology of the incarnation

provides a better understanding of his perception of the human salvation as “putting on the

robe of glory.” He thus noted, “The Son of God, Who is veiled with majesty and Whom the

angels praise with wondrous melody, came down from His abode in the highest heaven.”706

Christ put on the garment of the Virgin’s flesh at the incarnation, which also glorified

humanity by putting on the robe of glory.707 Yared further indicated the provisional nature

of the robe of glory, since it is ultimately an eschatological gift: “አመ ይነግሥ ሎሙ ክርስቶስ

ለጻድቃኒሁ፥ ውእተ አሚረ ንንሣእ ዕሤተነ፥ ንልበስ ልብሰነ፥ ዘድልው ለነ በኀቤሁ። [When Christ reigns over His

righteous, we shall then receive our reward and put on our garment, which is prepared for

us before Him].”708

Yared’s perception of the diverse consequences of the human fall resulted in his

exploration of the multifaceted themes of salvation. As was explained, the clothing imagery

is extant in Yared’s theology of the incarnation. He described that the exchange of the inner

properties of humanity and divinity (communicatio idiomatum), which took place at the

moment of the incarnation enabled humanity to put on the robe of glory. Yared’s notion of

salvation as putting on the robe of glory implied humanity’s nakedness resulted from the

stripping of the garment of light at the fall. The human reception of the divine robe of glory

705
St. Yared, BD, 37. The Ethiopic Baptismal Liturgy mentions the reception of the incorruptible garment as
one of the major gifts of Christian Baptism. “ነአኵተከ እግዚኦ፥ ዘረሰይኮሙ ለአግብርቲከ ወለአእማቲከ፥ ድልዋነ ለሕጽበተ ዳግም
ልደት፥ ወለልብስ ዘኢይማስን። [We praise You, O Lord, Who have made your male and female servants capable of
receiving the second birth and putting on the garment that does not wear out].” EOP, Book of Baptism, 81, 141.
706
“ዘይሴብሕዎ በመንክር ዜማ፥ ወልደ አምላክ ክሉል በግርማ፥ ወረደ እምጽርሑ አርያም ስማ ።” St. Yared, BD, 168-169.
707
“ይእቲ ምዕናም ግሩም፥ በእንቲአሃ ተአንመ በሥጋ፥ ዘዕፁበ ልብሰቱ ወኬንያሁ። [She is the wonderful loom; for from her He
became interwoven with flesh Whose garment and splendour is wondrous].” St. Yared, BD, 227.
708
St. Yared, BD, 109.
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became possible through the exchange of the swaddling clothes of the Nativity. Aside from

his acknowledgment of the recovery of the robe of glory with the saving deeds of Christ,

Yared also admonished the faithful to keep their robe of glory undefiled. Such readiness and

consciousness ultimately allow the faithful to attain the eschatological robe of glory.

Summary

The unity of the divine and human natures in the one person of the incarnate Christ

is the key theological principle for Yared’s soteriology and one of the key principles in the

Christological debates of the 5 to 6th centuries. The deification of humanity would not be

possible if Christ were merely human or divine. Yared defended the perfect divinity and

perfect humanity of the incarnate Saviour as such: “አንሶሰወ ከመ ሰብእ፥ ወይገብር ከመ እግዚአብሔር።

[He walked like a human and yet He performed as God].”709 Yared described the twofold

effects of the saving deeds of the incarnation: the reversal of the fall of humanity and the

endowment of humanity with the divine gift of deification. “He Who is sitting on the

Cherubim stretched out His holy hands on the tree of the cross. He suffered and through

His suffering He united us with His Father.”710 The God-Human identity of the incarnate

Christ made possible the divine-human fellowship (koinonia), which was interrupted by the

fall. Yared’s perception of the fall as alienation of humanity from God helps readers to better

understand his view of salvation as restoration of the divine-human communion (koinonia).

Salvation in Christ embraced creation in its entirety in so far as the human fall extended to

the entire cosmos.711

Yared saw the human participation in the sacramental life of the Church as the way

to the life of communion with the Triune God. “We are saved with His cross from the yoke

709
St. Yared, BD, 209. Cf. St. Cyril of Alexandria, On the Unity of Christ, 106-112.
710
“ዘዲበ ኪሩቤል ይነብር፥ ሰፍሐ እደዊሁ ቅዱሳተ፥ ዲበ ዕፀ መስቀል። ሐመ ወበሕማሙ፥ ፀመደነ ኀበ አቡሁ።” St. Yared, BD, 83. Cf.
St. Athanasius, On the Incarnation, 34.
711
Shemunkasho, Healing in the Theology of Saint Ephrem, 296-298.
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of sin. The Son did draw us nigh to His Father and He did abide us in Him.”712 The

imitation of Christ-like life, also called Christification, ultimately leads the faithful to

deification. Yared said: “ሐመ በእንቲአነ፥ ኃደገ ለነ ማዕተቦ፥ ከመ ንተሉ ንሕነ፥ አሠረ ዚአሁ። [He left His

imprints for us, so that we might follow His footsteps].”713

The foregoing discussion revealed Yared’s Christocentric soteriology as reflected

throughout his Dəggwa hymnary. The underlying motif of the divine economy of salvation is

that humanity’s disease needed a physician, its darkness needed illumination, its divine

image and likeness that was obliterated at the fall needed renewal, the human captivity

needed a deliverer, the human nakedness called for the recovery of the robe of glory and the

cosmic disorder needed restoration by the Author of creation.

In sum, this chapter related Yared’s theological anthropology to a number of themes

of salvation in his Dəggwa hymnary. These major soteriological themes were grouped as

follows: restoration, deliverance, healing, renewal and re-creation, illumination and putting

on the robe of glory. Each of these themes communicated different aspects of Yared’s

soteriology. The chapter also sheds some important light on the influence of early patristic

tradition, especially that of Alexandrian and Syriac in Yared’s biblical interpretation and

theological formulation. As was explained, Yared’s soteriology is essentially Christocentric,

which presumes the human participation in the salvific grace through the works of the Holy

Spirit in the sacramental life of the Church.

Yared’s observation of the sacramental extension and the liturgical celebration of the

712
“ወበመስቀሉ ድኅነ፥ እምአርዑተ ኃጢአት፥ አቅረበነ ኀበ አቡሁ፥ ጸመደነ ወልድ።” St. Yared, BD, 27. See also Wahba, ed.,
Redemption and the Renewal of the Image, 19-21. For a helpful discusson on the notion of Eucharistic
communion in the ancient Alexandrian tradition, especially Athanasius, see John D. Zizioulas, Being As
Communion: Studies in Personhood and the Church, with a foreword by John Meyendorff (Crestwood, New
York: St. Vladimir’s Seminary Press, 1985), 78-89.
713
St. Yared, BD, 135. Added to that, Yared also wrote, “መንክር ዕበየ ትሕትናሁ፥ ወመንክር ፈድፋደ ተዋርዶቱ፤ ገብር እግዚኡ
ጸፍዓ፥ ወልሕኵት ዲበ ለሐኳሁ ተንሥአ፤ ዲበ ዕፀ መስቀል ተቀነወ፥ ዘንተ ኵሎ ሕማማተ ፆረ በእንቲአነ፤ ኃደገ ለነ ማዕተቦ፥ ከመ ንተሉ ንሕነ
ዓሠረ ዚአሁ።” St. Yared, BD, 303. Theōsis (Θέωσις) is thus “the transformation of believers into the likeness of
God.” Stephen Finlan and Vladimir Kharlamov, “Introduction,” in Theōsis: Deification in Christian Theology,
eds. Stephen Finlan and Vladimir Kharlamov (Eugene: Oregon, Pickwick Publications, 2006), 1.
 176

divine economy is an indication that there is more to salvation other than the reversal of the

human fall. As the following chapter will explore, Yaredean theology of salvation addresses

the fundamental questions of humanity, namely: what is the way back to God, and how

could humanity live in communion with God in order to become partaker of divine glory?

On the subsequent pages, I will briefly deal with the sacramental and ecclesial dimensions

of Yared’s soteriology within the context of the ancient Ethiopic liturgical celebration.
 CHAPTER 4

THE SACRAMENTAL AND ECCLESIAL DIMENSIONS OF

YARED’S SOTERIOLOGY

This chapter will briefly deal with the sacramental and ecclesial dimensions of

Yared’s soteriology, as illustrated in his liturgical hymnal texts. This section mainly focuses

on how the manifold gifts of salvation are communicated to humanity through the saving

sacraments of the Church, especially Baptism and Eucharist.

The Ethiopic liturgical year celebrates the saving deeds of Christ, which is enacted

through the sacramental life of the Church – Christ’s mystical body. The Eucharistic Liturgy

is the re-enacting of the divine economy of salvation in time and history, until Christ returns

in glory. The liturgy is thus the focal point where the historical and eschatological reality of

salvation converges.714 Yared saw the human reception of the salvific grace of God in the

Church’s liturgy - the mystical arena for sacramental participation in the divine economy.

“ከመ ንሳተፎ በሞቱ ወበተንሥኦቱ፥ ተዘኪረነ ዘገብረ እግዚእነ። … ላሕም መግዝዕ ተጠብሐ። [The fatted cow was

slaughtered … in order that we might participate in His death and resurrection through the

commemoration of what our Lord has done].”715 Yared described the Church as the abode

of salvation. “እትአመን ባሕቱ፥ ከመ ያድኅነኒ፥ ተመርጕዝየ ቤተ ክርስቲያን። [Thus, I believe that He shall save

me while I lean to the Church].”716 He envisioned the saving grace of God being operative in

714
Fritsch, The Liturgical Year of the Ethiopian Church, 53-54, 60-61.
715
St. Yared, BD, 297. Yared further mentioned the exaltation of human nature to the eternal realm of divine
glory through the sacrificial death, glorious resurrection and ascension of Christ. “ወልዱ ለአብ፥ አቡሁ ለአዳም፥
እሙታን ተንሥአ። ዘለብሶ ለአዳም መሬታዊ፥ ሰማያዊ ተንሥአ ወዓርገ፥ ኀበ አብ ዘፈነዎ። ነሢኦ ክብረ ወስብሐተ፥ ዓርገ እግዚአብሔር
በይባቤ። [The Son of the Father and the Father of Adam is risen from the dead. Having assumed the earthly
Adam, the heavenly rose and ascended to the Father Who sent Him. Having received glory and praise, God
ascended in glory].” p. 334. In addition, an ancient Ethiopic Liturgy of Baptism acknowledges that sacramental
participation makes the faithful partakers of eternal life. “ወረስዮሙ ሱቱፋነ፥ ውስተ ሕይወት ዘለዓለም ዘኢይመውት። በከመ
ዜነወ ወልድከ ዋሕድ፥ እግዚእነ ወአምላክነ ወመድኃኒነ ኢየሱስ ክርስቶስ፥ ወይቤ ‘እስመ ዘኢተወልደ ዳግመ፥ እማይ ወእመንፈስ ቅዱስ፥ ኢይክል
ይባእ ውስተ መንግሥተ ሰማያት።’ [Make them partakers of the everlasting life as Your only Son, our Lord God and
Saviour Jesus Christ has spoken saying, ‘Unless a man is born again of water and of the Holy Spirit, he cannot
enter the Kingdom of God’].” See EOP, Book of Baptism, 85-86, 144.
716
St. Yared, BD, 143.

177
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the Church’s sacramental life. Yared’s liturgical epithet “today” and “now” are indications

of the actualization of the historical events of salvation in the sacramental celebration of the

Church. Baptism and Eucharist lead humanity into a true communion (koinonia) with God.

As was explained, Yared’s soteriology embraces threefold paradigm: Christocentric,

sacramental and ecclesial. He described the nature of the Church both at the individual and

communal levels. The ecclesial assembly often shares in the Eucharistic banquet to maintain

its fellowship with the Triune God and also with each other. “ደምረነ ነሀሉ፥ ምስለ ኵሎሙ ቅዱሳኒከ።

ደምረነ ነሀሉ፥ ቅድመ ገጽከ፥ በስብሐት። ከመ ዝንቱ ጽዋዓ ወይን፥ ዘቱሱሕ ደምከ ውስቴቱ፥ አልቦ ዘይክል ሌልዮቶ፥ ፩ዱ ውእቱ

መለኮቱ።” [Unite us with all Your saints. Make us to commune with Your presence in glory. As

this cup of wine is mingled with Your blood, no one is able to alienate its unity because of

the indivisible divinity].”717 Baptism and Eucharist bequeath the fruits of salvation for the

ecclesial community. Yared further mentioned the far-reaching scope of the divine economy

of salvation: “ወፍሬሁኒ ኮነ፥ ሕይወተ ወመድኃኒተ፥ ለኵሉ ዓለም። [And His fruit became life and salvation

to the entire world].”718

In his liturgical treatment of the sacramental and ecclesial dimensions of salvation,

Yared emphasized the importance of divine-human cooperation, which involves a synergy

of divine grace and human freedom, for effective communication of salvific grace. “ኩኑ ድልዋነ፥

ለአእምሮ መለኮት፥ ወርኁቃነ እምኃጢአት። ንትቀበሎ ለወልድ ዘወረደ፥ እስመ በእንቲአነ፥ ወበእንተ መድኃኒትነ ወረደ፥ ቃል ሥጋ

ኮነ። [Be prepared for divine knowledge and abstain from sin. Let us receive the Son that

descended. For the Word came down and became flesh for us and for our salvation].”719 The

human free will comprises the underlying principle of the creation of humanity in the image

717
St. Yared, BZM, 127.
718
St. Yared, BD, 94, 386. For a summary of treatment on the close connection between Baptism and Eucharist
in the early Syriac tradition, see Kollamparampil, Salvation in Christ According to Jacob of Serugh, 451-454.
719
St. Yared, BD, 183.
 179

of God. Sacramental participation requires the human response to the free gift of salvation,

which therefore marks the beginning of the Christian journey towards eternal life.

The notion of sacramental participation is crucial to Yared’s soteriological discussion

since God saved humanity not from a distant realm, but by participating in what humanity

is at the incarnation. In asserting this, Yared recounted: “መጽአ ወልድ ውስተ ዓለም፥ ወለብሰ ሥጋነ፥ ሰብአ

ኮነ፥ በአርአያ ዚአነ፥ … ደመረ ሥጋነ ምስለ መለኮቱ፥ ወለብሰ ሥጋ ምድራዊተ። [The Son came into the world and

assumed our flesh. He became human after our likeness … He united our flesh with His

divinity and He put on the earthly flesh].”720 Yared spoke of the role of baptism to foster the

human fellowship with the Triune God. “ወበጥምቀቱ ተጠመቅነ፥ ኢየሱስ ክርስቶስ፥ ኀበ አቡሁ አቅረበነ።

[And we are baptized with His Baptism. Jesus Christ brought us near to His Father].”721

The Holy Spirit, “the Lord and Giver of life,”722 sustains the Church - the custodian

of divine truth and the abode of salvific grace. The early creedal affirmation corroborated

the human reception of Christ’s salvific grace essentially as the Spirit’s soteriological action.

“ንትወከፍ እንከ፥ መንፈሶ ለክርስቶስ፥ ከመ ይክሥት አዕይንተ አልባቢነ፥ እስመ ውእቱ ሰበከ ለነ ግዕዛነ፥ መናዛዜ ኅዙናን፥ ወሀቤ

ሰላም፥ ፍሥሐ ለዘየአምን፥ ተስፋ ለቅቡፃን፥ መጽገቢ ለርኁባን። [Let us therefore receive the Spirit of Christ so

that He might open the eyes of our hearts; for He has proclaimed freedom to us. He is the

Comforter of mourners and the Giver of peace. He is the joy to whoever believes and He is

the hope of the hopeless and satiating for the hungry].”723 Yared mentioned the prominent

role of the Holy Spirit in the life of the Church. “ሐነፅዋ ለቤተ ክርስቲያን፥ ወሣረርዋ በመንፈስ ቅዱስ። እንተ

ተሐንፀት በእደ ካህናት፥ ወተቀደሰት በአፈ ጳጳሳት፥ ወተጠምቀት በማይ፥ ዘውኅዘ እምገቦሁ፥ አመ ሕማማቲሁ። [They built

the Church and established her in the Holy Spirit. She is built with the authority of priests

720
St. Yared, BD, 169.
721
St. Yared, BD, 211.
722
John H. Leith, ed., Creeds of the Churches: A Reader in Christian Doctrine from the Bible to the Present, 3d
ed. (Lousville, Kentucky: Westminster John Knox Press, 1983), 33.
723
St. Yared, BD, 22. See also St. Basil the Great, On the Holy Spirit, 23.
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and consecrated with the words of bishops. And she is baptized with the water that gushed

from His side at the time of His passion].”724

The above explanation provided readers with the Christological and ecclesial context

within which Yared explored the necessity of participation in the sacramental grace to lead

humanity back to God. In what follows, I will briefly explain the sacramental dimension of

Yared’s soteriology, which demonstrates the continuation of the gift of the divine economy

of salvation in the liturgical celebration of the Church. As was mentioned, this chapter will

focus solely on the mysteries of Baptism and Eucharist.

4.1 The Sacramental Dimension of Yared’s Soteriology

The Ethiopic Liturgy is regarded as the indispensable core of Ethiopian theology and

spirituality. The Ethiopian Orthodox Täwaḥədo Church, also called “the largest of the five

non-Chalcedonian Eastern Churches,”725 is the custodian of the liturgical tradition of the

early apostolic church. Some liturgical scholars trace the antiquity of the Ethiopic Liturgy as

far back as to the fifth century. “Ethiopia committed her Christian liturgy to writing at the

beginning of the fifth century.”726 Most importantly, this period marked the translation of

biblical and liturgical texts into Gə’əz - the ancient vernacular of the Ethiopian Church.727

724
St. Yared, BD, 23.
725
Aymro Wondmagegnehu and Joachim Motovu eds., The Ethiopian Orthodox Church (Addis Ababa: The
Ethiopian Orthodox Mission, 1970), xiii. Historically, the five Oriental Orthodox Churches are: the Coptic
Orthodox Church, the Syrian Orthodox Church of Antioch, the Armenian Orthodox Church, the Syrian Malabar
Orthodox Church of India, and the Ethiopian Orthodox Church. See The Interim Secretariat, ed. The Oriental
Orthodox Churches Addis Ababa Conference, 3. Cf. H. M. Hayatt, The Church of Abyssinia (London: Luzac
and Co., 1928), 95.
726
Kebede, Roots of Black Music: The Vocal, Instrumental, and Dance Heritage of Africa and Black America,
26. Cf. Samuel A. B. Mercer, The Ethiopic Liturgy: Its Sources, Development, and Present Form (Milwaukaee:
The Youngmen Church Company, 1925), 46, 71, 79, 85.
727
Harden, An Introduction to Ethiopic Christian Literature, 19-20, 34. See also D. O’ Haulon, Features of the
Abyssinian Church (London: Society for Promoting Christian Knowledge, 1946), 36, 39. On the other hand,
some scholars such as Keith Augustus Burton dated the completion of the translation of the entire biblical books
to the dawn of the sixth century. See Keith Augustus Burton, The Bible and African Christianity: The Blessings
of Africa (Downers Grove, Illinois: InterVarsity Press, 2007), 136.
 181

Liturgical hymnody is closely intertwined in the Ethiopic worship to communicate divine

truth, which awakens the spiritual consciousness of the faithful to pursue divine purpose.

Referring to the Syriac influence on the Ethiopic biblical and liturgical translation, Tewelde

Beyene notes, “The translation of the Bible and of early Christian texts during the Syrian

missionaries’ era was certainly the first most important step towards inculturation.”728

Added to that, Irenée-Henri Dalmais also said, “The liturgy of Ethiopia is a daughter of the

Copts, but keeping more Syrian elements. Did not the country’s first evangelizers come

from Roman Syria?”729

As was discussed in the preceding chapters, Yared extensively utilized the manifold

symbols, types, imagery, events and prophecies of the Old Testament and he interpreted

them in light of their fulfillment in the divine economy of salvation.730 Yared ventured to

indicate the inherent unity of the Old and New Testaments. “ንስማዕ ነቢያተ፥ ወዳዊትሃ ንጉሠ ፳ኤል፥

ወንዘምር መጻሕፍተ ቅዱሳተ። [Let us hear the prophets and David, the King of Israel. And let us

sing the Holy Scriptures].”731 He saw salvation in Christ as not only an historical event, but

it also entails the sacramental actualization of the eschatological hope. “ዘበልዓ ሥጋየ፥ ወሰትየ ደምየ፥

ኢይመውት ለዓለመ ዓለም፤ አነ አነሥኦ፥ ምስሌየ በትንሣኤየ። [Whoever eats My flesh and drinks My blood

will not die forever. I will raise him up with Me through My resurrection].”732

728
Abba Tewelde Beyene, “Inculturation and Evangelisation in the History of Ethiopian Christianity,” in Faith
and Culture in Ethiopia: Towards a Pastoral Approach to Culture, ed. Abba Hailegebriel Mellaku (Addis
Ababa: n.p., 1997), 6.
729
Dalmais, Eastern Liturgies, 55. See also J. M. Harden, The Anaphoras of the Ethiopic Liturgy (London:
S.P.C.K., 1928), 1-7. Abbā Mäləkäṣēdēq, Yä-Qəddāsēyāčən Yəzät [The Form of our Divine Liturgy] (Toronto:
Tana Printing, 2018), 18-35.
730
Yared described the Torah as humanity’s guide towards the new era of salvation, and he further portrayed the
Gospel as the New Law. “ኦሪት መርሐ ኮነተነ፥ እስከ ትመጽእ ሐዳስ ሕግ። [The Torah became our guide until the arrival of
the New Law].” St. Yared, BD, 160. Yared spoke of the purpose of the old Law as “guide,” “custodian,” “tutor”
and “shadow.” It served as a precursor to Christ, the eternal treasure of grace (Jn. 1:16-17; Rom. 3:24-28; 4:25;
8:30; Gal. 2:16; 3:24; Col. 2:16-17; Heb. 10:1). Referring to the Pauline tradition, he said, “ዘእንበለ ትብጻሕ አሚን፥
ዓቀበተነ ኦሪት። ወአመ በጽሐ ዕድሜሁ፥ ፈነወ ወልዶ፥ ዘይሠሪ ኃጢአተ። [The Torah served us until the Gospel arrived. And
when the fullness of time had come, God sent His Son Who forgives us].” St. Yared, BD, 160, 162, 183. Cf.
Gal. 3:23-25.
731
St. Yared, BD, 228.
732
St. Yared, BZM, 86.
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Yared envisioned the exaltation of humanity through participation in the divine life,

which is accomplished through the saving deeds of the incarnate Christ. “ደመረ መለኮቶ፥ ውስተ

ሥጋ ዚአነ፥ ወረሰየነ አዝማደ ለዕበዩ፥ ወራስያነ መንግሥቱ። ነአምን ዘንተ ሥላሴ፥ ዘበህላዌሁ አምላክ ፍጹም። [He mingled

His divinity into our flesh and thereby made us people for His glory - heirs of His Kingdom.

We believe in the eternal existence of the Triune God].”733 The historical reality, sacramental

actuality and eschatological certainty of the divine economy of salvation are at the heart of

Yared’s liturgical theology and spirituality. He elucidated the Kingdom of God in terms of

the communion of saints: “ይኵን ክፍለነ በመንግሥተ ሰማያት፥ … ኅቡረ ክፍለነ ምስለ ቅዱሳኒከ። [Let our share

be in Your Kingdom … Make us sharers together with Your saints].”734 Yared spoke of the

efficacy of the Eucharist in making the faithful recipients of eternal glory: “ዝንቱ ደም ዘረሰዮሙ፥

ወራስያነ መንግሥቱ ስቡሕ። [This is the blood that made them heirs of His glorious Kingdom].”735

The preceding description helps readers to better understand Yared’s liturgical

approach to the Church’s Baptismal and Eucharistic celebration as a fertile ground for the

ecclesial body to cultivate the divine-human communion. The following section briefly deals

with Yared’s theology of Baptism, which shows the importance of Baptism as sacramental

initiation into salvific grace and mystical participation in the paschal mystery of Christ. The

section will also briefly touch on Yared’s typological reading of some selected biblical types

and imagery of Baptism, his perception of Christ’s Baptism as the foundation of Christian

Baptism and his explanation of some of the main fruits of Baptism.

4.1.1 The Sacrament of Baptism

As was indicated in section 1.2.2.1.1, Yared dedicated the first main section of the

Dəggwa hymnary, also called Yohännəs [Johannine], to recount the preparatory ministry of

733
St. Yared, BZM, 7.
734
St. Yared, BZM, 92.
735
St. Yared, BZM, 164.
 183

John the Baptist and subsequently Christ’s Baptism.736 Yared often employed the Johannine

theme of Baptism and explained Baptism as a re-creation in the Spirit. A liturgical allusion

to the Johannine passage is obvious in the following Baptismal hymn. “… ክርስቶስ ተጠምቀ፥ ወለደነ

ዳግመ፥ እማይ ወእመንፈስ ቅዱስ። [… Christ was baptized and He begot us again from water and the

Holy Spirit].”737 Speaking of Christian Baptism as re-creation, it leads to an initiation into the

Church. Yared said, “በጥምቀተ ማይ፥ ዳግመ ወለደነ፥ በቅድስት ቤተ ክርስቲያን። [He begot us again into the

Church through the water of Baptism].”738

The spiritual rebirth attained through Baptismal gift allows the human communion

with Christ. “ዘኢተወልደ፥ እማይ ወእመንፈስ ቅዱስ፥ ኢይክል መጺአ ኀቤየ። [Whoever that was not born of

water and the Holy Spirit cannot come to Me].”739 This communion with God (koinonia) is

then linked by Yared to eternal salvation. “እመኒ ኢተጠመቅሙ በማይ፥ አልብክሙ ሕይወት። [Unless you

are baptized with water, you have no life].”740 In the next section, I will briefly discuss some

of the main biblical types and imagery of Baptism that Yared largely employed as the basis

for his theology and spirituality of Baptism.

4.1.1.1 Biblical Types and Imagery of Baptism

Yared envisioned the saving deeds of the incarnate Christ as the fulfillment of the

736
As was explained under section 1.2.2.1, the Dəggwa hymnary comprises of four main sections, namely:
Yohännəs [John], Astämhəro [Didactic/Supplication], Ṣomə [Lenten], and Fasika [Pascha]. See Kidane,
“Dəggwa,” 123-124. Cf. Wärqənäh, Ethiopian Traditional Scholarship, 72, 81. Rossini, Vitae Sanctorum
Antiquiorum I Acta Yared et Gädlä Päntälewon, 4-5. See also K. Conti Rossini, ed., “Acta Marqorewos,” in
Corpus Scriptorum Christianorum Orientalium, Scriptores Aethiopici 16 (1962), 23-24. EGD, BD, XI-XVIII.
737
St. Yared, BD, 217. Cf. “ቅድስት ቤተ ክርስቲያን፥ አፍላገ ሕይወት። [The Holy Church is likened to the rivers of life].”
St. Yared, BD, 92.
738
St. Yared, BD, 413. Elsewhere, Yared described Baptism as a mystical rebirth, which makes each faithful a
constituent body of the Church. “ወለደነ በጥምቀቱ፥ ለቅድስት ቤተ ክርስቲያን። [Through His Baptism, He did beget us for
the Church].” St. Yared, BZM, 5. Baptism makes the neophytes to have their names inscribed in the book of life
along with the entire eccesial body. “ጸሐፍ አስማቲሆሙ፥ ውስተ መጽሐፈ ሕይወት፥ ምስለ መርዔትከ፥ ወምስለ ሕዝብከ እለ
ይፈርሁከ። [Write their names in the Book of Life together with Your flocks and with Your people that fear You].”
See EOP, Book of Baptism, 19, 112.
739
St. Yared, BZM, 80. Yared drew upon Jesus’ dialogue with Nicodemus and explained the Johannine allusion
of Baptism as spiritual rebirth. Cf. Jn. 3:3ff.
740
St. Yared, BZM, 35.
 184

manifold types, imagery and prophecies of the Old Testament. “ወረደ ቃል ታሕተ፥ የሐድስ ብሊተ፥

ይፈጽም ትንቢተ። [The Word descended into the lowly so that He might renew the old and fulfill

prophecy].”741 Yared employed the Adam-Eve typology to affirm his perception of Christ as

Creator. “ሰቀልዎ አይሁድ፥ ዲበ ዕፀ መስቀል፥ ዘእምገቦሁ ለአዳም ለሐኳ ለሔዋን። [The Jews crucified Him, Who

created Eve from Adam’s side, on the tree of the cross].”742 A little further, with another

allusion to Genesis, he said, “ረገዝዎ ገቦሁ በኵናት፤ ዘእምገቦሁ ለአዳም፥ ለሐኳ ለሔዋን። [They struck with a

lance the side of Him that fashioned Eve from Adam’s side].”743 Yared spoke of the water

and blood gushed from Christ’s pierced side: “ተሰቅለ ዲበ ዕፅ፥ ተረግዘ ገቦሁ በኵናት፥ ውኅዘ ማይ ወደም።

[He was crucified on the tree. His side was pierced with a spear. Water and blood

flowed].”744 Yared made a link to the mystical formation of the Church with the baptismal

water, which flowed from Christ’s side. “በደሙ ቤዘዋ፥ ወበማይ ዘውኅዘ እምገቦሁ አጥመቃ። ወረሰያ ለቅድስት

ቤተ ክርስቲያን። [He ransomed the Church through His blood and baptized her with the water

that flowed from His side. And He fashioned the Holy Church].”745 Yared shared Jacob of

Serough’s view of the twofold source of Christian baptism, namely: the baptism of Christ in

the River Jordan and the water flowed from the pierced side of Christ on the cross.746

Yared dwelt upon the Genesis account of Jacob’s encounter with a multitude of

shepherds that were gathered at the springwell to make their flock drink water. One of his

Baptismal hymns gives a delightful typological interpretation to Jacob’s opening of the well:

ወብዙኃን ኖሎት መጽኡ፥ ወስዕኑ ከሢቶታ ለዕብን፥ እምአፈ ዓዘቅት፥ እስከ ይመጽእ ያዕቆብ፤ ዘክቡት ውስተ
ሐቌሁ፥ ዘሀሎ ይሠጎ እምሰብእ፤ ከሠተ ወአስተየ መርዔቶ፤ ወከማሁመ መጽኡ፥ ብዙኃን ነቢያት፥ ወስዕኑ
ከሢቶታ ለጥምቀት፥ እስከ ይመጽእ፥ ዐቢይ ኖላዊ እምሰማይ፤ ከሠተ ወአጥመቀ፥ ብዙኃነ አሕዛበ በውስቴቱ፤

741
St. Yared, BD, 168. The ancient Ethiopic Baptismal Liturgy shares Yared’s view of renewal through Baptism.
“አርኅቆሙ እምብሉይ፥ ወሐድሶሙ በተስፋ ሕይወትከ ዘለዓለም። [Remove the old practices from them and renew them with
the hope of Your eternal life].” See EOP, Book of Baptism, 27.
742
St. Yared, BD, 300.
743
St. Yared, BD, 304.
744
St. Yared, BD, 310.
745
St. Yared, BD, 291, 314-315. Prior to Yared, Jacob of Serugh spoke of the opening of baptism through the
mystery of the cross. Brock, Spirituality in the Syriac Tradition, 67.
746
Brock, The Holy Spirit in the Syrian Baptismal Tradition, 38. Cf. Mcvey, trans., Ephrem the Syrian: Hymns,
119-120.
 185

መንክር ተአምሪሁ ለመድኃኒነ። [Many shepherds came and they were not able to roll
back the stone from the brim of the well until the arrival of Jacob in whose
loins was hidden He Who had to become incarnate from humanity. He
opened and made his flock drink. Likewise, many prophets came and they
were not able to open Baptism until the Great Shepherd came from heaven.
He then opened and baptized many people therein. Wondrous is the miracle
of our Saviour]!747

Yared saw Jacob as a type of Christ. And He spoke of the flock, which surrounded the well,

as the representation of humanity that was longing for the advent of Christ, the True Jacob.

The heavy stone that sealed the well symbolized the scale of malevolence that pervaded

humanity. The shepherds prefigured the prophets and ministers of the Old Testament and

the springwell is the imagery of Baptism. Yared’s reference to the shepherds’ inability to

open the well typologically showed the impossibility of salvation through the heralds of the

Old Testament. Nonetheless, Jacob’s removal of the stone foreshadowed the annihilation of

humanity’s impediment by Christ and reception of His salvific gift. Yared described Jacob’s

opening of the springwell as the typological prefiguration of the institution of Baptism with

Christ.748 Aphrahat also referred to the River Jordan as “the source of Christian baptism.”749

Yared interpreted the abovementioned typological prefiguration of Christ’s baptism

in the same way as Aphrahat. A close look at their texts demonstrates Yared’s dependence

on the early Syriac tradition. Aphrahat’s text, which is similar to Yared’s, reads as follows:

He rested near the well which had a stone on its mouth which many could
not lift up (Gen. 29:2-10), for many shepherds could not lift it up and open
the well until Jacob came, he lifted up the stone and gave drink to his sheep
by the power of the Shepherd who was hidden in his loins. Many prophets
came and they could not bring forth Baptism, until the Great Prophet came
and he alone opened it up, and baptized in it.750

747
St. Yared, BD, 213. In this case, Yared obviously alluded to the biblical accounts of Genesis 29:1-10 and
Numbers 24:17. He often used the imagery of Shepherd to describe the saving deeds of the incarnate Christ.
“አብርህ ገጸከ ላዕሌነ ወንድኃን፤ እስመ ወረድከ እምሰማይ፥ ከመ ታድኅን ሕዝበከ፥ ኖላዊ ኄር። [Shine forth Your face upon us and
let us be saved. For You descended from heaven to save Your people, the Good Shepherd].” See p. 181.
748
Early Syriac tradition also speaks of Christ’s institution of Baptism through His own Baptism. See Brock,
The Luminous Eye, 90-91.
749
McDonnell, The Baptism of Jesus in the Jordan: The Trinitarian and Cosmic Order of Salvation, 192.
750
Aphrahat, Demonstrations I, 81. Sebastian Brock’s translation renders a slight textual variation: “He reclined
the well that had a stone on its mouth which many men had not been able to lift – for many shepherds had been
 186

As was explained, Yared’s typological explanation of the opening of the well upon Jacob’s

arrival (Gen. 29:1-10) prefigured the foundation of Christian Baptism with the advent of the

incarnate Christ. In his striking parallel of Jacob and Christ, Yared saw Jacob as the type of

Christ: “ወብዙኃን ኖሎት መጽኡ፥ ወስዕኑ ከሢቶታ ለዕብን እምአፈ ዓዘቅት፥ እስከ ይመጽእ ያዕቆብ፥ ዘክቡት ውስተ ሐቌሁ፥

ዘሀሎ ይሠጎ እምሰብእ። [Many shepherds came and were unable to roll back the stone from the

brim of the well until the arrival of Jacob in whose loins was hidden the One that were to

become incarnate from humanity].”751 Elsewhere, he also used the “hidden” and “revealed”

paradox of the mystery of the incarnation and said, “እንዘ ሥውር እምኔነ፥ ይእዜሰ ክሡተ ኮነ። … ወተወልደ

እምኅቡዕ፥ ውስተ ክሡት። [What was hidden from us has now become revealed … He was born

from the hidden to the revealed].”752

Yaredean tradition makes extensive use of the shepherd imagery to speak of Christ’s

unique works of salvation.753 “ኖላዊነ ዘመጽአ ኀቤነ፥ ከመ ይቤዙ ወያድኅን ዓለመ። … እግዚእ እምሰማይ ወረደ፤ ኄር

ኖላዊ፥ ከመ ይዜኑ ትፍሥሕተ፤ ይርዳዕ ዘተኃጕለ፤ ወይሕንፅ ዘተመዝበረ፤ ያስተጋብዕ ዝርዋነ፥ መጽአ ኀቤነ። [Our Shepherd

came to us in order that He might redeem and save the world … The Lord descended from

heaven. The Good Shepherd came to proclaim joy, to rescue the lost and build the insolvent

and gather the scattered].”754 Yared further explained the soteriological facet of the shepherd

unable to lift it and open up the well, until Jacob came (Gen. 29:8, 10) and, through the power of the Shepherd
who was hidden in his limbs, lifted up the stone and watered his sheep. Many prophets too had come without
being able to unveil Baptism, before the great Prophet came and opened it up by himself, and was baptized in
it.” See Sebastian Brock, trans. with introduction, The Syriac Fathers on Prayer and the Spiritual Life
(Kalamazoo, Michigan: Cistercian Publications, 1987), 10.
751
St. Yared, BD, 213. It is important to bear in mind that Yared’s “hidden-revealed” imagery is prevalent in the
early Syriac theology of the incarnation. See Brock, The Luminous Eye, 27-29.
752
St. Yared, BD, 210, 216. As was mentioned, the theme of hidden vis-à-vis revealed is also very extant in the
early Syriac tradition, which presumably shows the early Syriac influence on Yared’s liturgical hymnography.
Cf. St. Ephrem, “Hymns on the Nativity 27:19,” 213.
753
“ኖላዊነ መጽአ ኀቤነ፥ ከመ ይቤዙ፥ ወያድኅን ዓለመ። [Our Shepherd came to us so that He might redeem and save the
world].” St. Yared, BD, 181. Added to that, Yared also said, “ወረደ ለሊሁ፥ ከመ ያድኅን አባግዒሁ። [He Himself
descended in order to save His flocks].” St. Yared, BD, 173-174. Cf. “ውእቱ መንፈስ ቅዱስ፥ ዘአቅደመ ነጊረ፥
በነቢያቲሁ፤. . . ይመጽእ፥ ዓቢይ ኖላዊ፥ እምሰማይ። [It is the Holy Spirit that spoke first through His prophets … The
Great Shepherd will come from heaven].” p. 231.
754
St. Yared, BD, 179.
 187

imagery: “ኖላዊ ውእቱ ሰማያዊ። ኖላዊነ ክርስቶስ . . . ኦሆ ይቤ መጽአ፥ ይክሥት ብርሃነ፤ ይስብክ ግእዛነ። [The

Shepherd is of the heavenly … Having said yes, Christ our Shepherd came to reveal light,

and proclaim deliverance].”755 Christ redeemed humanity by uniting the human flesh with

Himself at the incarnation. Yared’s soteriological reading of Psalm 47:4, “The pride of Jacob

whom he loves,” sheds some light on the shepherd imagery as a typological prefiguration of

Christ’s deeds of salvation. “እምሰማያት ወረደ፥ ወገብረ መድኃኒተ በዲበ ምድር፤ ኖላዊ ኄር ወረደ፥ ስኖ ለያዕቆብ

ዘአፍቀረ፤ ወስኑሰ ለያዕቆብ ዘይቤ፥ ይእቲ ሥጋ፥ እንተ ነሥአ መድኅን እማርያም። [He descended from the heavens

and He made salvation on earth. The Good Shepherd, Who loved Jacob’s pride descended.

And what is said of Jacob’s pride is the flesh that the Saviour assumed from Mary].”756

Yared spoke of the fulfillment of the prophecy and the Law in Christ’s Baptism at the

River Jordan: “ዘነቢያት ሰበኩ ለነ፥ በዮርዳኖስ ተጠምቀ፥ ከመ ይፈጽም ኵሎ ሕገ፥ ወአስተርአየ ገሃደ። [He Whom the

prophets proclaimed to us is baptized at Jordan so that He might fulfill the entire Law. And

He is openly revealed].”757 Yared gave some typological interpretations to the exodus of the

Israelites as the numinous allusion to the rite of Christian Baptism. The crossing of the Red

Sea foreshadowed the mystical formation of the new identity of the redeemed people of

God through sacramental participation in the saving deeds of Christ. “እግዚኦ በኂሩትከ፥ ዓደዉ

፳ኤል፥ ወፆሩ ታቦቶሙ፥ እንዘ ክርስቶስ ምስሌሆሙ። … ተአሚኖሙ ዘይክል አድኅኖቶሙ፥ ባሕረ ኤርትራ፥ ከመ ኢያስጥሞሙ፥

በሰላም ፆሩ ታቦቶሙ። [O Lord, the Israelites crossed with Your bounty. And they carried their

Ark of the Covenant while Christ was with them … Having believed in His ability to rescue

them and the Red Sea shall not drown them, they carried their Ark of the Covenant in

peace].”758 The Yaredean Baptismal imagery of the crossing of the Red Sea by the Israelites is

755
St. Yared, BD, 182.
756
St. Yared, BD, 181.
757
St. Yared, BD, 209.
758
St. Yared, BD, 7-8. Cf. Exod. 13:21; 14:22; 16:15; 17:6; 1 Cor. 10:1-4. Yared’s frequent liturgical allusion to
1 Corinthians 10:1-2 most probably showed his adherence to the Pauline typological interpretation of Baptism,
which is accompanied by the reception of Christ’s body and blood. The ancient Ethiopic Liturgy of Baptism
also recounts an array of biblical types, images, figures and prophecies of Baptism that are portrayed in the Old
 188

reminiscent of Cyril of Jerusalem’s liturgical exposition: “Now turn from the ancient to the

recent, from the figure to the reality … there, the tyrant pursued even to the sea that ancient

people; and in like manner this daring and shameless spirit, the author of evil, followed

thee, even to the very streams of salvation.”759

Yared unfolded the soteriological riches embedded in the passage (diabasis-transitus)

of Israelites through the Red Sea by correlating to the faithful’s mystical passage through

Baptism into the heavenly realm of life in Christ. “በዛቲ ጥምቀት፥ ተሠርዓ ለነ ሐዳስ ሥርዓት፥ እስመ በዛቲ

ጥምቀት፥ መና ወረደ እምሰማያት፥ በልዑ ደቂቁ ለ፳ኤል፥ ወጸግቡ። እስመ በዛቲ ጥምቀት፥ ዓደወ ሙሴ በእግር፥ እንተ ማዕከላ

ለባሕር። እስመ በዛቲ ጥምቀት፥ አዳም ድኅነ ምስለ ደቂቁ፥ እምሲኦል ታሕቲት። … በዛቲ ጥምቀት፥ ንቅረብ እንከ አኃውየ፥ ኀበ

ምሥዋዒሁ ለልዑል። [A new ordinance is established for us through this Baptism. For the manna

came down from heaven on account of this Baptism and the children of Israel ate and were

satisfied. For Moses crossed the sea on his bare foot through this Baptism. Adam was saved

with this Baptism together with his descendants from the abyss of Hades … My brethren, let

us therefore approach to the altar of the Almighty through this Baptism].”760 In the same

manner that the Red Sea gave a mystical birth to God’s people, the newly redeemed people

of God and the chosen race also emerged with mystical rebirth from Baptismal water.761

Yared perceived the staff of Moses as a typological prefiguration of the cross in light

of Israel’s history of salvation. One of his festal Hymns on the Holy Cross reads, “ዝንቱ መስቀል፥

ሙሴ በባሕር ዘአማዕተቦ፥ ዮም በጎልጎታ ተረክበ። [This cross with which Moses had signed the sea, was

found today at Calvary].”762 The passage that God opened for Israelites foreshadowed the

new path, which Christ trod for humanity through His cross. Marveling at the mighty deeds

of the Almighty Lord, Yared chanted, “ባሕረ ግርምተ ገብረ ዓረፍተ፥ ወበውስቴታ አርአየ ፍኖተ። [The

Testament. See EOP, Book of Baptism, 68-71, 135-136.

759
St. Cyril of Jerusalem, Lectures on the Christian Sacraments, 54. Nonetheless, Yared did not mention the rite
of the renunciation of the devil, which was an important part of the ancient Christian baptismal ceremony.
760
St. Yared, BZM, 168.
761
St. Yared, BD, 291, 300, 311, 314-315.
762
St. Yared, BD, 24.
 189

superb sea became like a wall and God revealed a pathway in there].”763 He mentioned the

importance of the staff of Moses in salvation history. “አመ የዓድዉ፥ ደቂቀ ፳ኤል ባሕረ፥ ወኮነቶሙ በትር

ቤዛሆሙ። [When the children of Israel crossed the sea, the staff became their redemption].”764

Ephrem also used the staff of Moses, with which God splitted the Red Sea, as the typological

prefiguration of the tree of the Cross.765 The early Syriac tradition acknowledged the

mediation of the divine plan of salvation to all nations through the old divine economy.

Relying on the views of Aphrahat and Ephrem, Robert Murray characterized the essential

role of the salvation history of the Old Testament as such: “As an instrument for his plan of

universal salvation God chose one people for his own; but all its privileges were destined to

be extended to all nations, and all its rites were types seeking fulfillment in the Church.”766

In the subsequent pages, I will briefly explain Yared’s view of the Baptism of Christ

as the foundation of Christian Baptism. Most importantly, he appealed to Christ’s Baptism

in many instances to defend his conviction of the efficacy of Christian Baptism.

4.1.1.2 Christ’s Baptism as the Foundation of Christian Baptism

Yaredean theology of Baptism envisioned the Baptism of Jesus as the foundation of

Christian Baptism, where he used Christ’s words to proclaim: “አነ እፈቅድ ጥምቀተ፥ ከመ እቀድስ

ማያተ፥ ወከመ እሬሲ መድኃኒተ። [I sought Baptism so that I might sanctify the waters and I might

establish salvation].”767 Christ’s Baptism thus becomes the source of the efficacy of Christian

Baptism. “ዘንተ ማየ፥ ዘባረኮ እግዚአብሔር፥ ዘንተ ማየ፥ ዘቀደሶ እግዚአብሔር፥ በዝንቱ ማይ፥ ቀድሰነ እግዚኦ፥ በዝንቱ ማይ፥

ባርከነ እግዚኦ፥ በዝንቱ ማይ፥ ደምስስ ለነ፥ ኵሎ አበሳነ። [This is the water, which God blessed. And this is

the water, which God sanctified. Sanctify us, O Lord, through this water. Bless us, O Lord,

763
St. Yared, BD, 88.
764
St. Yared, BD, 303.
765
Alison Salvesen, The Exodus Commentary of St. Ephrem: A Fourth Century Commentary on the Book of
Exodus (Piscataway, New Jersey: Gorgias Press, 2011), 26-27, 35.
766
Murray, Symbols of Church and Kingdom, 49.
767
St. Yared, BD, 12.
 190

through this water. Erase all of our transgressions through this water].”768 A little later in the

same passages Yared repeated the theme: “ተቀደሰት ማይ፥ በጥምቀቱ። [The water became

sanctified with His Baptism].”769

Yared often linked this sanctification with the purification of humanity. One of his

Baptismal hymns thus reads, “ወሀበነ ማየ፥ መንጽሔ ዚአነ። [He gave us the water, which is also our

purification].”770 Elsewhere, he referred to Baptism as the water of sanctification. “በዝንቱ ማይ፥

ቀድሰነ እግዚኦ። [Sanctify us, O Lord, with this water].”771 Another Baptismal hymn further

corroborates, “ይቤሎ ኢየሱስ ለዮሐንስ፥ አጥምቀኒ በማይ፥ ከመ ይትቀደስ ማይ፥ በማዕተበ ሰማይ። [Jesus said to

John, ‘Baptize Me with water so that water might be sanctified with the sign of heaven’].”772

This sanctification is also linked to baptism as deliverance from the bondage of sin. Yared

thus besought, “በዝንቱ ማይ፥ ቀድሰነ እግዚኦ … በዝንቱ ማይ፥ ደምስስ ለነ፥ ኵሎ አበሳነ። [Sanctify us with this

water, O Lord … Annul all our transgressions through this water].”773 Elsewhere, Yared also

chanted: “ይቤሎ ኢየሱስ ለዮሐንስ፥ አጥምቀኒ በማይ፥ ከመ ይትቀደስ ማይ፥ ወይኩን መድኃኒተ፥ ለውሉደ ሰብእ። [Jesus

said to John, ’Baptize Me with water so that water might be sanctified and become salvation

for humankind’].”774 And yet Christ also exhorts His disciples to do the same. Yared wrote:

768
St. Yared, BD, 7.
769
St. Yared, BD, 9.
770
St. Yared, BD, 209. Ancient Ethiopic Baptismal Liturgy speaks of the gift of purification and transformation
of the faithful, which make them a holy abode of God. “ሐድፍ ነፍሶሙ ወልቦሙ፥ ከመ ይኩኑ፥ ንዋየ ኅሩየ ወበቋዔ። ኦ እግዚኦ
ኄር፥ ረስዮሙ ድልዋነ፥ ለኵሉ ምግባረ ሠናይ። [Cleanse their souls and hearts in order that they may become chosen and
useful instrument. O merciful Lord, make them ready for all good work].” EOP, Book of Baptism, 27, 115.
771
St. Yared, BD, 7.
772
St. Yared, BD, 10, 12.
773
St. Yared, BD, 7. Important to note is the Ethiopic Baptismal Liturgy’s reference to the continuation of the
salvific grace of God that is operative in the saving sacraments of the Church. “ወለዝንቱ ማይ፥ ሀቦ ጸጋ ዮርዳኖስ፥
ወኃይለ ወጽንዐ ሰማያዌ፥ በርደተ መንፈስ ቅዱስ ላዕሌሁ። ጸግዎ በረከተ ዮርዳኖስ። አሜን። ወሀቦ ኃይለ፥ ከመ ይኩን፥ ማየ ሕይወት። አሜን።
ወማየ ቅዱሰ። አሜን። ወማየ መንጽሔ ኃጢአት። አሜን። ማየ ሕጽበተ ልደት ሐዲስ። አሜን። [And grant to this water the grace of
Jordan and the heavenly power and strength by the descent of the Holy Spirit upon it. Grant this water the
blessing of Jordan, Amen. Give this water power to become the water of life and the water that cleanses sin,
Amen. Let this water be of the washing for the new birth, Amen].” See EOP, Book of Baptism, 70-71, 136.
774
St. Yared, BD, 12.
 191

“ወአስተርአዮሙ፥ ለ፲ቱ ወ፪ቱ ሐዋርያት፥ ወይቤሎሙ፥ ሑሩ ወተጠመቁ፥ ወእመኑ በዮርዳኖስ። [He was revealed to

the twelve apostles and said to them, ‘Go and get baptized and believe in Jordan’].”775

Yared considered the remission of sins and divine revelation as the results of Christ’s

Baptism. “በዮርዳኖስ ተጠምቀ፥ ከመ ይሥረይ ኃጢአተ፥ ወአስተርአየ ገሃደ። [He is baptized in the Jordan River

so that He might forgive sins. And He is openly revealed],”776 which he repeated elsewhere

by saying: “ወሀበነ ማየ፥ መንጽሔ ዚአነ። [And He gave us the water, which is our purification].”777

Marveling at the wonder of this revelation, Yared said, “እምግርማሁ፥ ተሀውከ ዮርዳኖስ። [Jordan

became troubled on account of His divine majesty].”778 On the basis of the manifestation of

the divine identity of Christ and His work of cosmic redemption, Yared referred to the feast

of the Lord’s Baptism as, “ኤጲፋንያ” (Epiphania), that is to say, Revelation (Theophany).779

The Baptism of Jesus is a unique moment for the revelation of His Messianic identity.

Yared marveled at the Baptism of the heavenly with the hands of the earthly. Speaking of

the profound humility of John the Baptist, Yared characterized him as such: “ባዕደ ሶበ አጠምቅ፥

በስምከ አጠምቅ፤ ወኪያከ ሶበ አጠምቅ፥ እግዚኦ ምንተ እብል። [When I baptize others, I baptize them in Your

name. But when I baptize you, O Lord what should I say?” And Jesus replied to him, “‘ወልዱ

ለቡሩክ ከሣቴ ብርሃን፥ ወልደ እግዚአብሔር ተሣሃለነ።’ [‘Son of the Blessed, Revealer of Light and Son of

775
St. Yared, BD, 217. Yared considered Christ’s Baptism as the model for Christian Baptism. Accordingly, the
recitation of the Trinitarian formula at Christian Baptism is closely linked to the revelation of the three persons
of the Trinity at Christ’s Baptism in the Jordan River. The ancient Ethiopic Baptismal Prayer thus reads, “ዝንቱ
ዋሕድ ወልድከ፥ እግዚእነ ኢየሱስ ክርስቶስ፥ ዘቦአ ውስተ ዮርዳኖስ፥ ወአንጽሖ ለማይ። ወስምዐ ኮነ፥ እንዘ ይብል፥ እስመ ዘኢተወልደ እማይ
ወእመንፈስ ቅዱስ፥ ኢይክል ይባእ ውስተ መንግሥተ ሰማያት። ወካዕበ አዘዞሙ ለአርዳኢሁ ቅዱሳን እንዘ ይብል፥ ሑሩኬ ወመሀሩ ኵሎ
አሕዛበ፥ ወአጥምቅዎሙ በስመ አብ፥ ወወልድ፥ ወመንፈስ ቅዱስ። [This Ony Begotten Son of Yours, our Lord Jesus Christ
entered Jordan and cleansed the water. And He witnessed saying, ‘For anyone that is not born of water and the
Holy Spirit cannot enter the Kingdom of God.’ Again, He instructed His holy disciples saying, ‘Go and teach all
the people and baptize them in the name of the Father and of the Son and of the Holy Spirit’].” EOP, Book of
Baptism, 65-66. This prayer alludes to Jesus’ Great Commission to His disciples, as recorded in Matthew 28:19.
776
St. Yared, BD, 218.
777
St. Yared, BZM, 60.
778
St. Yared, BZM, 2.
779
St. Yared, BD, 218.
779
St. Yared, BD, 209-210. Cf. St. Yared, BZM, 36-37, 59-60.
779
St. Yared, BZM, 60.
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God, have mercy upon us’].”780 Important to note is that Jesus’ answer to John: “the Son of

God,” “Revealer of Light” and “Merciful” are expressive of His real identity. Furthermore,

Yared also mentioned the soteriological purpose of Jesus’ Baptism: “ዓይኑ ማይ፥ እግዚኦ ይፀውረከ፥

ይቤሎ ኢየሱስ ለዮሐንስ፥ ‘ኢይትቄደስ ማይ፥ ለእመ ኢተጠመቁ አነ።’ [Does the water bear You, O Lord? Jesus

said to John, ‘The water will not be sanctified unless I get baptized’].”781

Yared elucidated the boiling of waters at Jesus’ Baptism as the clear indication to His

divine nature, which bestowed the sanctifying grace to Christian Baptism. “ፈልሑ ማያት፥ ላዕለ

ዲበ ርእሱ፥ ወተቀደሰት ማይ፥ በጥምቀቱ። [The waters boiled over His head and the water became

sanctified with His Baptism].”782 Speaking of the boiling of waters, his predecessor Jacob of

Sarug similarly wrote, “The Holy One came, and reached the waters to descend to be

baptized, and His fire kindled among the waves and inflamed them.”783 The appearance of

fire in Jordan at the Baptism of the Lord is a prominent theme in the early Syriac tradition.

For instance, Ephrem said, “Fire and Spirit are in the river in which You were baptized. Fire

and Spirit are in our baptismal font.”784 Yared recounted the appearance of fire upon Jesus’

descent into the waters of Jordan.785 Nonethless, nowhere did Yared refer to the baptismal

font as furnace, which is the unique characteristic feature of early Syriac baptismal tradition.

Yared marveled at how the Jordan River was caught in flames at Christ’s Baptism.

“ነድ ለማየ ባሕር ከበቦ፤ ማይ ኀበ የሐውር ፀበቦ። [A blazing fire encompassed the waters and the water

was troubled as to where it should go].”786 He also illustrated the cosmological dimension of

780
St. Yared, BD, 12.
781
St. Yared, BD, 9. Jacob observed Jesus’ exhortation to the reluctance of John the Baptist to baptize his Lord
and God and thus corroborated: “Waters are in need of sanctification which will be provided by me.” See
Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on Epiphany,” 36.
782
St. Yared, BD, 12-13.
783
Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on Epiphany,” 44.
784
Sebastian Brock, trans. with introduction, The Harp of the Spirit: Poems of Saint Ephrem the Syrian
(Cambridge: Aquila Books, 2013), 147.
785
St. Yared, BZM, 3.
786
EOP, Mäṣhäfä Ziq Wä-Mäzmur [The Book of Litany and Hymnody], 117.
 193

Christ’s Baptism. “ወተሐውከ ማየ ዮርዳኖስ፥ እምግርማ መለኮት፥ ወደንገፁ ኵሉ ኃይለ ሰማያት ወምድር። [The water

of Jordan became troubled with the grandeur of divinity and all the powers of heaven and

earth were also bewildered].”787 Yared saw the wonder of creation at the condescension of

the incarnate Lord. “ርእዩከ ማያት ወፈርሁ፥ ሶበ ርእዩ፥ ርደተ እግዚኦሙ፥ ዘአዕባነ ይመሱ። [The waters saw You

and became afraid. The stones skipped when they saw their Lord’s descent].”788 One of the

early Syriac dialogue poems on the Lord Jesus and John the Baptist, based on Psalm 77:16,

reads, “The waters saw You and greatly feared, the waters have seen You and are trembling,

the very river bank has shaken with fright.”789

The foregoing discussion sheds some light on Yared’s perception of Christ’s Baptism

in the Jordan River as the foundation of Christian Baptism. The purifying power and

sanctifying grace of Baptism, the remission of sins, the manifestation of Jesus’ identity, the

boiling of waters and cosmic redemption are the major themes of Christ’s baptism.

4.1.1.3 The Gifts of Baptism

Among the many gifts of salvation that are bestowed through the manifold episodes

of the divine economy of salvation and are conferred to humanity at Christ’s Baptism, Yared

often mentioned the following: the sanctification of waters,790 the opening of heavens,791 the

descent of the Holy Spirit,792 and the reception of spiritual adoption.793 In what follows, I

787
St. Yared, BD, 5, 9-10.
788
St. Yared, BD, 211. It seems that Yared alluded to Psalm 77:16, which reads, “When the waters saw you, O
God, when the waters saw you, they were afraid; the very deep trembled.”
789
Brock, Treasure-house of Mysteries: Explorations of the Sacred Text Through Poetry in the Syriac
Tradition, 181.
790
“አነ እፈቅድ ጥምቀተ፥ ከመ እቀድስ ማያተ፥ ወከመ እሬሲ መድኃኒተ … ወይኩን መድኃኒተ ለውሉደ ሰብእ። [I sought Baptism so
that I might sanctify the waters and make salvation … And Baptism shall become salvation for humanity].” St.
Yared, BD, 10, 12. Added to that, he also wrote: “ፈልሑ ማያት፥ ላዕለ ዲበ ርእሱ፥ ወተቀደሰት ማይ በጥምቀቱ። [The waters
boiled over His head and the waters became sanctified with His Baptism].” See pp. 12-13.
791
“… ወወጺኦ እማይ፥ ተርኅወ ሰማይ። [… The heaven was opened when He came up from the water].” St. Yared, BD,
210. Cf. Mt. 3:13ff.
792
“ወወረደ መንፈስ ቅዱስ፥ ላዕለ ኢየሱስ። [The Holy Spirit descended upon Jesus].” St. Yared, BD, 210. Elsewhere,
Yared mentioned the descent of the Holy Spirit in the guise of a dove:ù“ለሊሁ ወረደ፥ መንፈስ ቅዱስ ከመ ርግብ፥ ውስተ
 194

will briefly explain some of the most important fruits of Christian Baptism, as reflected in

Yared’s liturgical hymnography. The section will recapitulate these gifts of Baptism as such:

spiritual rebirth and adoption, reception of the Holy Spirit, divine illumination and mystical

participation in the paschal mystery of Christ.

4.1.1.3.1 Spiritual Rebirth and Adoption

The formation of new Christian identity through Baptism marks the spiritual rebirth

of the faithful. Yared put it: “ወለደነ ዮም፥ በጥምቀተ ማይ። [Today, He begot us through Baptismal

water].”794 Yared’s constant reminder of the efficacy of the liturgical commemoration of the

saving deeds of the incarnate Lord Christ echoes Cyril’s emphasis on the dynamic nature of

the liturgical enactment of the divine economy of salvation. “Our imitation was but in a

figure, while our salvation is in reality.”795

Yared alluded to the Baptismal font both as spiritual womb and tomb, which allows

spiritual rebirth and mystical participation in the paschal mystery of Christ. Yaredean

Baptismal hymns are based on the Johannine (Jn. 3:3-5)796 and also Pauline (Rom. 6:4-6)797

theologies of Baptism. St. Cyril of Jerusalem also embraced the twofold aspects of Christian

baptism.798 To put it differently, Yared referred to Baptism as spiritual rebirth and adoption.

“በጥምቀተ ማይ፥ ዳግመ ወለደነ፥ በቅድስት ቤተ ክርስቲያን። [He begot us again in the Holy Church through

ምጥማቃት፥ ከመ ይቀድስ ማያተ። [The Holy Spirit Himself descended into the waters like a dove so that He might
sanctify the waters].” See p. 216.
793
“ወለደነ ዮም፥ በጥምቀተ ማይ። [He begot us today through Baptismal water].” St. Yared, BD, 211. Yared spoke of
spiritual rebirth as the primary fruit of Baptism. “… ክርስቶስ ተጠምቀ፥ ወለደነ ዳግመ፥ እማይ ወእመንፈስ ቅዱስ። [… Christ
was baptized and He begot us again from water and the Holy Spirit].” See St. Yared, BD, 217.
794
St. Yared, BD, 211. For a helpful discussion on the early Rite of Christian Initiation, see Everett Ferguson,
Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries (Grand Rapids,
Michigan: William B. Eerdmans Publishing Company, 2009), 99-198, 455-472, 489-528. Cf. Yarnold, The
Awe-Inspiring Rites of Initiation, 31.
795
St. Cyril of Jerusalem, Lectures on the Christian Sacraments, 61.
796
St. Yared, BD, 413. Cf. Brock, Spirituality in the Syriac Tradition , 60, 66. EOP, Book of Baptism, 7-8.
797
St. Yared, BD, 214. Cf. Brock, Spirituality in the Syriac Tradition , 60, 66. EOP, Book of Baptism, 7-8.
798
St. Cyril of Jerusalem, Lectures on the Christian Sacraments, 61.
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the water of Baptism].”799 Elsewhere, he exhorted the ecclesial body to participate in Christ’s

paschal mystery. “ኅድግዎ ለብሉይ ብእሲ፥ ወልበስዎ ለሐዲስ ብእሲ፥ ዘተንሥአ እሙታን። [Put away the old

person and put on the new person that rose up from the dead].”800 In either case, Baptism

facilitates the sacramental initiation of humanity into the newness of life in Christ. Yared

employed the clothing imagery to speak of the baptismal recovery of the robe of glory. He

appealed to the plea of Joseph of Arimathea to Pontius Pilate for the body of the crucified

Lord so as to prepare Him for burial: “ሰዓለ ዮሴፍ፥ በድኖ ለኢየሱስ፥ ኀበ ጲላጦስ ወይቤሎ፥ ሀበኒ እክድን ዕርቃኖ

በልብስ፥ ለዘከደነ ዕርቃንየ በዮርዳኖስ። [Jospeh entreated Pilate for Jesus’ body and said to him, ‘Allow

me to cover with cloth the nakedness of Him that covered my nakedness at Jordan’].”801

Yared provided the striking parallel between Baptismal water and the water gushed

from Christ’s pierced side. He alluded to Christ’s pierced side (Jn. 19:34) where he explained

the efficacy of Baptism for the human reception of salvific grace. “ተቀነወ እደዊሁ ቅዱሳተ፥ ረገዝዎ

ገቦሁ በኵናት፥ ውኅዘ ማይ ወደም፥ ለመድኃኒተ ኵሉ ዓለም። [His holy hands were nailed. They pierced His

side with a spear. Water and blood flowed for the salvation of the entire world].”802 The

water flowing from Christ’s side is cast as a baptism, leading to the creation of the Church.

“በደሙ ቤዘዋ፥ ወበማይ ዘውኅዘ እምገቦሁ አጥመቃ። ወረሰያ ለቅድስት ቤተ ክርስቲያን። [He redeemed the Church

through His blood and He baptized her with the water that flowed from His side. And He

fashioned the Holy Church].”803 Yared’s description of the Church’s mystical birth through

the Baptismal water that gushed from Christ’s side substantiates his idea of spiritual rebirth.

799
St. Yared, BD, 413.
800
St. Yared, BD, 308. See also St. Cyril of Jerusalem, Lectures on the Christian Sacraments 59-60. Brock, The
Holy Spirit in the Syrian Baptismal Tradition, 132. For a useful discussion of the ancient rite of Baptism, see
Maxwell E. Johnson, The Rites of Christian Initiation: Their Evolution and Interpretation (Collegevile,
Minnesota: The Liturgical Press, 2007), 38-39.
801
St. Yared, BD, 369. Yared provided some liturgical allusion to the Johannine account of Jesus’ burial. Cf. Jn.
19:38-42. Interestingly enough, the Ethiopic Baptismal Liturgy also identifies the Baptismal font with the water
of Jordan. A certain liturgical rubric reads, “ይ.ካ. ጸሎት ዘበእንቲአሁ፥ በለኆሳስ፥ ወርእሱ ጽኑን፥ ዲበ ዮርዳኖስ። [The priest
shall pray about himself with a low voice by lowering his head over Jordan].” See EOP, Book of Baptism, 60.
802
St. Yared, BD, 30.
803
St. Yared, BD, 291, 314-315. Prior to Yared, Jacob of Serugh spoke of the opening of baptism through the
mystery of the cross. Brock, Spirituality in the Syriac Tradition, 67.
 196

He illustrated: “ወተጠምቀት በማይ፥ ዘውኅዘ እምገቦሁ፥ አመ ሕማማቲሁ። [The Church was baptized with

water that gushed from His side at the moment of His passion].”804

The formation of Christian identity through Baptism makes each individual believer

a building block of the Church. “እምነቅዓ ማየ ሕይወት፥ ክርስቲያናዊ አነ። [I became Christian through

the fountainhead of the living water].”805 Yared emphasized the transformative grace of

Baptismal water as he portrayed the faithful with blossomed trees nurtured with the water

of Baptism. “ዮም ሠረፁ ጽጌ በረከት፥ ወበዝኁ ውሉደ ጥምቀት፥ ትእምርተ መድኃኒት ቆመ፥ ማዕከለ አሕዛብ። [Today,

the blessed flowers have sprouted and the children of Baptism became multiplied. A sign of

salvation stood in the midst of the people].”806 Yared likened the neophytes [newly

baptized] to new branches engrafted to Jesus Christ. Elsewhere, he also mentioned the

mystical formation of a new identity that is attained through Baptism: “እንዘ ቀዲሙ፥ ኢኮንክሙ

ሕዝቦ፥ ይእዜሰ ሕዝበ እግዚአብሔር አንትሙ። [Once you were not His people, but now you have

become God’s people].”807

The following section endeavours to look briefly at the reception of the Holy Spirit as

one of the most important gifts of Christian Baptism. The section will also elucidate the

prominent role of the Holy Spirit in the divine economy of salvation, both at the era of the

incarnation and in the sacramental life of the Church, as epitomized in the Yaredean corpus.

4.1.1.3.2 The Gift of the Holy Spirit

Yet another fruit of Christian Baptism is the reception of the Holy Spirit. Yared

exhorted the faithful saying: “ንትወከፍ እንከ፥ መንፈሶ ለክርስቶስ፥ ከመ ይክሥት አዕይንተ አልባቢነ፤ እስመ ውእቱ

804
St. Yared, BD, 23.
805
St. Yared, BD, 361.
806
St. Yared, BD, 313.
807
St. Yared, BD, 290. Yared probably made a specific allusion to 1 Peter 2:10. See also, Enrico Mazza,
Mystagogy: A Theology of Liturgy in the Patristic Age, trans. Matthew J. O’Connell (New York: Pueblo
Publishing Company, 1989), x.
 197

ሰበከ ለነ ግዕዛነ፥ መናዛዜ ኅዙናን፥ ወሀቤ ሰላም፥ ፍሥሐ ለዘየአምን፥ ተስፋ ለቅቡፃን፥ መጽገቢ ለርኁባን። [Let us therefore

receive the Spirit of Christ so that He might open the eyes of our hearts. For He proclaimed

deliverance to us; He is the Comforter to those that mourn and the Giver of peace. He is the

joy to whoever that believes, the hope to the hopeless and satisfaction to the hungry].”808

Yared’s exhortation indicated the importance of the Holy Spirit in the life of Christians. The

Ethiopic baptismal tradition maintains the Genesis account of the hovering of the Spirit over

the primordial water and the divine breath of God bestowed at human creation as a

typological prefigurations to the Baptismal reception of the Holy Spirit.809

The Baptismal reception of the Holy Spirit essentially looks back to Christ’s Baptism,

which is foundational for Christian Baptism. Yared’s festal hymn on the Lord’s Epiphany

reads: “ክርስቶስ ተጠምቀ፤ ወለደነ ዳግመ፥ እማይ ወእመንፈስ ቅዱስ፤ እሙነ ኮነ ለፀሐይ ጽድቅ አስተርእዮቱ፤ አማን መንክር

ስብሐተ ጥምቀቱ። [Christ was baptized and He did beget us again of water and the Holy Spirit.

The revelation of the Sun of Righteousness has become evident. Truly, wondrous is the

glory of His Baptism].”810 Yared envisioned the gift of the Spirit as inherent to the rite of

Christian initiation on the basis of the Spirit’s appearance at Christ’s Baptism in the Jordan

River, which has obvious soteriological implications.811

808
St. Yared, BD, 22. Early Syriac tradition speaks of the baptismal reception of the Holy Spirit as the faithful’s
participation in the divine knowledge of the Triune God. See McDonnell, The Other Hand of God: The Holy
Spirit as the Universal Touch and Goal, 96. Cf. EOP, Book of Baptism, 10. The ancient Ethiopic Baptismal
Liturgy describes the reception of the Holy Spirit as one of the manifold gifts of Christian Baptism: “ፈኑ
ላዕሌሆሙ ብዕለ ሣህልከ፥ መንፈሰ ጰራቅሊጦስ፥ ዘወሀብኮሙ ለሐዋርያት፥ ወትቤሎሙ፥ ንሥኡ መንፈሰ ቅዱሰ፥ ዝውእቱ ጰራቅሊጦስ።
ወከማሁ ጸግዎሙ፥ ለአግብርቲከ ወለአእማቲከ ዘንተ። [Send upon them the riches of Your mercy, the Spirit of Paraclete,
which You gave to the Apostles saying to them ‘Receive the Holy Spirit, Who is the Paraclete.’ Likewise, grant
this to Your male and female servants].” EOP, Book of Baptism, 81, 141.
809
Cf. Gen. 1:3. “ትርጓሜ ኦሪትም፥ በጥምቀት የሚሰጥ፥ የመንፈስ ቅዱስ ምሳሌ ነው፥ ብሎአል። [The interpretation of the Torah
also said that the hovering of the Spirit upon the primordial water is the imagery of the Holy Spirit that will be
given through Baptism.” Prior to Yared, Jacob of Serugh employed the “Adam-Eve” and “Mary-Christ”
typology and explained the divine breath as illustration of the gift of the Holy Spirit. “… The Holy Spirit
blowed upon Adam’s face.” See Brock, The Holy Spirit in the Syrian Baptismal Tradition, 111, 113, 154. Cf.
McDonnell, The Other Hand of God: The Holy Spirit as the Universal Touch and Goal, 96-97.
810
St. Yared, BD, 217-218.
811
St. Yared, BD, 22, 367. The Ethiopic Baptismal Liturgy refers to the moment of reception of the Holy Spirit
by the neophytes, especailly when the officiating priest breathes upon them saying, “Receive the Holy Spirit.”
Subsequently, he also anoints them with the holy chrism saying, “The oil of the Holy Spirit, the guarantee of the
 198

Yared’s notion of the sacramental reception of the Holy Spirit is also linked to the

mystery of the incarnation, which itself took place through the power and grace of the Holy

Spirit.812 He thus mentioned the work of the Spirit in the womb of the Holy Virgin Mary at

the moment of the incarnation: “ወልደ አምላክ ዘተፈነወ እምሰማያት፥ ውስተ ማኅፀነ ድንግል ኃደረ። ቃል ሥጋ ኮነ።

ወልድከ ተዓውቀ እመንፈስ ቅዱስ፥ ወእምድንግል ተወልደ። [The Son of God, Who was sent from the above

heavens, dwelt in the womb of the Virgin. The Word became flesh. Your Son became known

by the Holy Spirit. And He was born from the Virgin].”813 One of Yared’s festal hymns on

the Incarnation reads: “ወይቤላ መንፈስ ቅዱስ፥ ይመጽእ ላእሌኪ፥ ወኃይለ ልዑል ይሠገው፥ ወይትወለድ እምኔኪ። …

ወኃይሉሰ ለልዑል፥ ወልዱ ወቃሉ ለአብ። ውእቱ ዘወረደ ኀቤነ። ቃል ሥጋ ኮነ፥ ወኢተመይጠ እምህላዌሁ። [The angel said

to Mary … ‘The Holy Spirit will come upon you and the Power of the Most High will

become incarnate and He will be born from you’ … And the Power of the Most High is the

Word and Son of the Father, Who descended to us. The Word became flesh and He did not

alter His nature].”814 The sacramental formation of the new Christian identity in the mystical

womb of Baptism takes place through the work of the Holy Spirit.815

The descent of the Holy Spirit at Christ’s Baptism, which is also the root of Christian

Baptism, gives the assurance for the gift of the same Spirit through the Church’s sacramental

Kingdom of Heaven, the holy oil for sharing of eternal life, holy annointing of God the Messiah and stamp you
with the seal that cannot be broken … the ointment of the Holy Spirit, which is the final gift of faith and truth
… the ointment of the Holy Paraclete.” See EOP, Book of Baptism, 80, 83-84, 141-143. It is important to note
that the Holy Spirit appeared at Christ’s Baptism only after He came up from the water. Accordingly, in the
Ethiopic Liturgy of Baptism, the administration of the rite of Chrismation to the neophytes also takes place right
after they have gone up from the Baptismal font. See EOP, Book of Baptism, 80-81, 141-143.
812
St. Yared, BD, 169-170.
813
St. Yared, BD, 331. The Ethiopic Anaphora of the Apostles, dated from the fifth century, also corroborates
Yared’s observation: “Your Son Whom You did send from heaven to the womb of a Virgin was conceived in
her womb, and was made flesh, and Your Son became known by the Holy Spirit.” See EOP, The Liturgy of the
Ethiopian Orthodox Church, 105.
814
St. Yared, BD, 170. Yared did resonate the Nicene-Constantinopolitan assertion of the Spirit’s role in the
divine economy: “For us men and for our salvation came down from heaven, was made man and was incarnate
from the Holy Spirit and from the Holy Virgin Mary.” See Richard A. Norris, “Confessional and Catechetical
Formulas in First- and Early-Second-Century Christian Literature,” in One Lord, One Faith, One Baptism:
Studies in Christian Ecclesiality and Ecumenism, eds., Marsha L. Dutton & Patrick Terrell Gray (Grand Rapids,
Michigan: William B. Eerdmans Publishing Company, 2006), 20-22. Cf. Vernon H. Neufeld, The Earliest
Christian Confessions (Grand Rapids, Michigan: Wm. B. Eerdmans, 1963), 104-144.
815
As cited earlier, St. Yared, BD, 217.
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life. Speaking of the baptismal reception of the Spirit, Yared wrote, “ዘዮሐንስ አጥመቆ፥ ጰራቅሊጦስሃ

መንፈሰ ጽድቅ፥ አውረደ። [He Whom John baptized made the Paraclete, Who is the Spirit of Truth

descend].”816 Yared made a clear distinction between the Baptism which was administered

by John the Baptist and that of the Apostles: “ይቤሎሙ ኢየሱስ ለአርዳኢሁ፥ ዮሐንስ አጥመቀ በማይ፥

አንትሙሰ ታጠምቁ፥ በመንፈስ ቅዱስ። [Jesus said to His disciples, ‘John baptized with water; but you

shall baptize with the Holy Spirit’].”817 Yared emphasized the unifying role of the Spirit, also

called “ሱታፌ መንፈስ” [communion of the Spirit] (koinonia pneumatos), which adjoins the faithful

into Christ’s mystical body. “፩ዱ ሥጋ ንህነ፤ ወበ፩ዱ መንፈስ ተጠመቅነ። [We are one body and we are

baptized with one Spirit].”818

Yared envisaged the Holy Spirit as the divine seal that brings all things to perfection.

“ሃይማኖት እንተ እምኀበ አብ ተፈጥረት፤ ኀበ ወልድ ታበጽሕ፤ ኀበ መንፈስ ቅዱስ ትትፌጸም። [Faith, which is initiated

from the Father, will lead to the Son and it will be perfected by the Holy Spirit].”819 He thus

characterized the Holy Spirit as such: “ጠፈረ ጽድቅ፥ ጠፈረ ሃይማኖት፥ መንፈስ ቅዱስ ውእቱ። [The Holy

Spirit is the summit of truth and the firmament of faith].”820 Yared’s soteriology hints at the

inherent relationship between faith in Christ and the subsequent reception of the Holy

Spirit. “ዓተባ ርእሶን፥ በትእምርተ መስቀል፥ ወበጸጋ እግዚአብሔር፥ ውእቱ መንፈስ ቅዱስ። [They signed themselves

816
St. Yared, BD, 341. Nowhere in his hymnal corpus did Yared make reference to the baptismal reception of
the Spirit through the rite of Chrismation. However, it was a common practice at the time of Cyril of Jerusalem.
See St. Cyril of Jerusalem, Lectures on the Christian Sacraments, 63-67. Ethiopic Baptismal Liturgy invokes
for the gift of the Holy Spirit. “ወአፈድፍድ ላዕሌሆሙ፥ ጸጋ መንፈስ ቅዱስ። [Increase on them the grace of the Holy
Spirit].” See EOP, Book of Baptism, 27, 115. Ethiopic Baptismal Liturgy comprises of three main parts, namely:
the pre-Baptismal rites, the blessing of the water and Baptism proper, and the Chrismation – the seal of the
Spirit.
817
St. Yared, BD, 341. The Ethiopic Baptismal epiclesis entails the descent of the Holy Spirit on the Baptismal
font and the neophytes. “ኦ መፍቀሬ ሰብእ … ፈኑ ኃይለ ዚአከ ቅዱሰ፥ ከመ ይኅድር፥ ዲበ ዝንቱ ማይ ዘምጥማቅ፥ ወያጽንዖሙ፥ ለእሉ
አግብርቲከ ወአእማቲከ። [O lover of humankind … send Your Holy Power to dwell upon this water of Baptism. Let
Him also strengthen these male and female servants of Yours].” See EOP, Book of Baptism, 59, 131.
818
St. Yared, BD, 343. Christian life in the Holy Spirit is one of the peculiar characteristic features of the early
Orthodox biblical-liturgical tradtion. Stanley Burgess thus notes, “Theosis results from the reception of the Holy
Spirit and the experiencing of the same Spirit through the life of the Church.” See Stanley M. Burgess, The Holy
Spirit: Eastern Christian Traditions (Peabody, Massachusetts: Hendrickson Publishers, 1989), 3.
819
St. Yared, BD, 343. Tedros Abraha referred to the Cyrillian corpus as the literary source for this Yardean
hymn. See Abraha, “Quotations from Patristic Writings and References to Early Christian Literature in the
Books of St. Yared,” 376.
820
St. Yared, BD, 306.
 200

with the sign of the cross and with the grace of God, that is to say, the Holy Spirit].”821 In

what was noted above, Yared spoke of the twofold purpose of the Holy Spirit in the divine

economy - in the saving deeds of the incarnation and also in the human reception of salvific

grace through the Church’s sacramental life in the act of Baptism.822 In the subsequent

pages, I will briefly touch upon Yared’s conception of the baptismal gift of spiritual

illumination. The sacramental reception of the Spirit is crucial for the realization of divine

illumination within the context of Yaredean liturgical landscape.

4.1.1.3.3 The Gift of Divine Illumination

Yared’s Baptismal theology embraces the reception of divine illumination as another

gift of Christian Baptism. Baptism imparts divine illumination, which dispels darkness and

bestows spiritual vision. Speaking of the revelation of divine light, Yared said: “በዮርዳኖስ

ተጠምቀ፥ ወበጥምቀቱ ከሠተ ለነ ብርሃነ። [He was baptized in Jordan and He revealed light to us with

His Baptism].”823 A little earlier he said, “ወተጠምቀ ከመ ያድኅነነ። ንጉሠ ሰላም፥ ገቢሮ ሰላመ ማዕከሌነ፥ ብርሃን

መጽአ ኀቤነ። [He was baptized in order that He might save us. Having made peace in our

midst, the Prince of Peace, Who is also light, has come to us].”824 Reference has been made to

illumination as one of Yared’s important themes of salvation.825 He linked the twofold

manifestations that occurred at Christ’s Baptism in the Jordan River, namely: the revelation

of divine light and the affirmation of His divinity. “በዮርዳኖስ ተጠምቀ፥ ወበጥምቀቱ ከሠተ ለነ ብርሃነ። …

821
St. Yared, BD, 367.
822
Kidane, “The Holy Spirit in the Ethiopian Orthodox Täwaḥədo Church Tradition,” 179-205. The early Syriac
influence on Ethiopic pneumatology is extant in the ancient biblical-liturgical tradition of the Ethiopian Church.
See Brock, The Holy Spirit in the Syrian Baptismal Tradition, 101-109. Cf. Brock, “Baptismal Themes in the
Writings of Jacob of Serugh,” 325-347. Petro B. T. Bilaniuk, “The Holy Spirit in Eastern Christian
Iconography,” Patristic and Byzantine Review 1:2 (1982): 101-116.
823
St. Yared, BD, 214.
824
St. Yared, BD, 212.
825
See the discussion under section 3.2.5 of this study.
 201

ወበጥምቀቱ ተዓውቀ መለኮቱ። [He is baptized at Jordan and He revealed light to us with His

Baptism … And His divinity is made known through His Baptism].”826

Yared correlated the source of divine illumination as Baptism to Christ: “ተቀደሰት ማይ

በጥምቀቱ፥ ወተጠምቀ መድኃኔዓለም፥ ወተከሥተ ብርሃን። [The water became sanctified through His

Baptism. And the Saviour of the world was baptized and light is revealed].”827 An early

Syriac hymn illustrated the close connection between illumination and baptism as such: “In

Mary all symbols hidden in the prophetic Scriptures receive their explanation. From her has

sprung the Sun of righteousness, and at his epiphany the whole world shone bright.”828

Yared called Christ “ከሣቴ ብርሃን,” that is to say, Revealer of Light].”829 Furthermore, he spoke

of Christ as “the One Who dispels darkness and the Giver of Light. [ሰዳዴ ጽልመት፥ ወሀቤ ብርሃን፥

ውእቱ ኢየሱስ ክርስቶስ።]”830 An ancient prayer of the Ethiopic Baptismal Liturgy also besought

the sacramental bestowal of divine illumination upon the candidates. “ንስእለከ ወናስተበቊዐከ፥

በእንተ አግብርቲከ ወአእማቲከ፥ እለ ወሀቡ አስማቲሆሙ፥ ትክሥት ዕዝነ ልቦሙ፥ ወታብርህ ላዕሌሆሙ፥ ብርሃነ ጸጋከ። ከመ

ያእምሩ፥ ኃይለ ቃልከ። [We pray and beseech You about Your male and female servants who have

given their names, so that You may open the ears of their hearts and shine upon them the

light of Your grace so that they may understand Your mighty word].”831

The divine illumination bestowed at Christian Baptism enables the faithful to attain

the salvific knowledge of Christ. “ወረሰየነ አዝማደ ለዕበዩ። ወተጠምቀ ከመ ያድኅነነ። ንጉሠ ሰላም፥ ገቢሮ ሰላመ

ማዕከሌነ፤ ብርሃን መጽአ ኀቤነ። [And He made us partakers of His glory. He was baptized so that He

826
St. Yared, BD, 214.
827
St. Yared, BD, 12.
828
Brock, Bride of Light, 43.
829
St. Yared, BD, 12. The Ethiopic Liturgy of Baptism regards the reception of spiritual illumination as the fruit
of Christian Baptism. “ወትብራህ አልባቢሆሙ፥ በበረከተ መለኮትከ። ወረስዮሙ ድልዋነ፥ ለሕይወት ዘለዓለም፥ በመንግሥተ ሰማያት።
[Let their hearts shine by Your divine blessings and make them worthy to receive everlasting life in the
Kingdom of Heaven].” EOP, Book of Baptism, 95, 148.
830
St. Yared, BD, 143. See also “ብርሃን ዘእምብርሃን፥ መጽአ ኀቤነ፥ ከመ ይቤዙ ኵሎ ዓለመ፥ ወያበርህ ጽልመተ ሕሊናነ። … እንዘ
ሀሎነ፥ ውስተ ጽልመት፥ ሠረቀ ለነ ብርሃነ። [Light from Light has come to us so that He might redeem the entire world
and to enlighten the darkness of our mind. … Light shone forth to us while we were in darkness].” p. 175.
831
EOP, Book of Baptism, 23, 113-114.
 202

might save us. Having made peace in our midst, the Prince of peace, also called Light, came

to us].”832 Making a similar link between illumination and salvation Yared proclaimed:

“ወመጽአ ወልደ አምላክ ፍጹም፥ ይክሥት ብርሃነ፥ ይቤዙ ዓለመ፥ ያስተጋብዕ ዝርዋነ፥ ለእለ አመነ፥ በጥምቀቱ ድኅነ። [The

Perfect Son of God came to reveal light, to redeem the world and to gather the scattered. We

who believed are saved through His Baptism].”833

Yared mentioned that the intensity of the luminosity imparted to the faithful differs

to the extent of their openness and free cooperation to God’s grace. “ከመ ሶበ ፀሐይ፥ እንዘ ይሠርቅ፥

ይቀድም ሠሪቀ፥ ውስተ አድባር፥ ወያንበሰብስ ዲበ አውግር፥ ወያበርህ ዲበ ምድር፥ እስመ ከማሁ ክርስቶስኒ፥ ይቀድም ሠሪቀ፥ ዲበ

ፍድፍድናሆሙ፥ ለጻድቃን። [Just like when the sun rises, it shines first upon the mountains, and

throws some light upon the hills and then it radiates the earth. Likewise, Christ also shines

forth first unto those righteous people with exceeding merits].”834 Christian life entails the

transformation of human nature with Taboric light to attain the summit of the likeness of

Christ. Yared recounted twofold episodes that epitomized the transfiguration of Christ on

Mount Tabor, namely: the revelation of divine glory and glorification of fallen humanity.

In the next section, I will briefly explain how Christian Baptism allows the neophytes

to have mystical participation in the sacrificial death and triumphant resurrection of Christ.

4.1.1.3.4 Mystical Participation in the Paschal Mystery of Christ

Yared envisioned Christian Baptism as mystical participation in the sacrificial death

and triumphant resurrection of the Lord Christ. “ወተጠምቀት በማይ፥ ዘውኅዘ እምገቦሁ፥ አመ ሕማማቲሁ …

832
St. Yared, BD, 212.
833
St. Yared, BD, 212. The Ethiopic Baptismal Liturgy employs the imagery of “light” and “darkness” to
emphasize the Baptismal reception of divine illumination. “እስመ አንተ ጸዋዕኮሙ፥ ለአግብርቲከ ወአእማቲከ፥ እለ ቦኡ ኀቤከ፥
ወይምጽኡ እምጽልመት፥ ውስተ ብርሃን፥ እሞት ውስተ ሕይወት፥ እምኢያእምሮ፥ ውስተ አእምሮ ጽድቅ፥ ወእምአምልኮ ጣዖት፥ ኀበ
አእምሮትከ። [For You have called Your male and female servants, who have entered to You and came from
darkness into light and from death into life and from ignorance into the knowledge of Your truth, and from
worship of idols to Your knowledge].” See EOP, Book of Baptism, 24, 114.
834
St. Yared, BD, 178. Baptism is the sacrament of Christification, which allows the faithful to become Christ-
like and joined Christ’s mystical body. “ወይኩኑ፥ በአምሳለ ወልድከ፥ እግዚእነ ኢየሱስ ክርስቶስ፤ ወከመ ይኩኑ፥ ፩ደ ከማነ። [Let
them be like Your Son Jesus Christ so that they might become one like us]. See EOP, Book of Baptism, 21, 113.
 203

ውኅዘ ማይ ወደም፥ ለመድኃኒተ ኵሉ ዓለም። [The Church is baptized with the water that gushed from

His side at the time of His passion … Water and blood flowed for the salvation of the entire

world].”835 Yared typologically correlated the Pauline imagery of Baptism (Rom. 6:3ff) to the

Church’s sacramental imitation of the paschal mystery of the risen Lord. “ወነአምን ሕማሞ፥

ለዘበእንቲአነ ሞተ ወተቀብረ። እመስቀሉ ወሪዶ፥ አብርሃ ለነ ክርስቶስ፤ ወተንሥአ በሣልስት ዕለት፥ እስመ ኢይትከሃል ይትአኃዝ

በሞት። [And we believe in the passion of Him, Who died and was buried for our sake.

Having descended from His cross, Christ illumined unto us. And He rose up on the third

day, for it was not possible for Him to be bound by death].”836

Yared spoke of the inherent connection between Christ’s Baptism and His crucifixion

on the tree of the cross. “ዘዮሐንስ አጥመቆ በማይ፥ ወሰበከ ጥምቀቶ፥ ዲበ ዕፅ ተሰቅለ፥ ወበመስቀሉ ገብረ ሕይወተ፥

ወመድኃኒተ ለአሕዛብ። [He whom John baptized with water and also preached His Baptism is

crucified on the cross. And He gave life and salvation to people with His cross].”837 Yared

mentioned the cosmic redemption that took place at Christ’s Baptism. “በዮርዳኖስ ተጠምቀ፥ ከመ

ይቤዙ ኵሎ ዓለመ። [He was baptized in Jordan so that He might redeem the entire cosmos].”838

As noted above, Yared showed the soteriological importance of Baptism with the imagery of

water and blood issuing from Christ’s side on the cross. “መካን አፍረየ፥ አፈልፈለ ቀላየ፥ አውኃዘ ለነ፥ ደመ

ወማየ፥ ዮም ንዜኑ ዘመስቀል ዕበየ፥ ቤተ ክርስቲያን ርእየቶ ቅንወ፥ ለዘበጎልጎታ ደሙ ተክዕወ። [The barren bore fruit,

sprang a fountain and gushed water and blood for us. Today, we shall proclaim the glory of

the cross. The Church saw Him crucified, He Whose blood is poured on Calvary].”839

835
St. Yared, BD, 23, 30. Important to note is that Yared always made extensive use of a feminine nomenclature
throughout his hymnal texts to refer to the Church.
836
St. Yared, BD, 308. Cf.ù“ደምሰሰ ለነ መጽሐፈ ዕዳነ፥ ወበመስቀሉ ኮነ ሕይወትነ . . . ሐዳፌ ነፍስ፥ ዘተሰቅለ በእንተ ኃጢአትነ፥
ክርስቶስ አግዓዘነ በመስቀሉ። [He annuled the record of our debt and became our life through His cross … The Pilot
of the soul is crucified on account of our sins. Christ delivered us with His cross].” St. Yared, BD, 163.
837
St. Yared, BD, 12.
838
St. Yared, BD, 212. Elsewhere, Yared noted, “አነ እፈቅድ ጥምቀተ፥ … ወከመ እሬሲ መድኃኒተ … ወይኩን መድኃኒተ፥
ለውሉደ ሰብእ። [I sought Baptism … so that I might accomplish salvation … Let it be salvation for humanity].” St.
Yared, BD, 10, 12.
839
St. Yared, BD, 24.
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The paschal mystery of Christ drove out the devil, opened the gates of heaven and

restored Adam. It further initiated faith into the thief that was crucified on the right side of

Christ. “መስቀል መርሕ በፍኖት፥ ለአዳም ዘአግብዖ ውስተ ገነት፥ ወለፈያታዊ ኃረዮ በቅጽበት፥ … ቦቱ ተሰዱ አጋንንት። [The

cross is a guide on the way, which restored Adam to Paradise and also chose the thief in a

moment … The demons are chased with the cross].”840 Early Syriac tradition sheds some

important light on the entry of the rober into Paradise as a typological metaphor that shows

Adam’s re-entry into Paradise. Adam was portrayed as a thief, who tried to steal divinity,

which subsequently caused his expulsion from Paradise.841 Yared recounted the opening of

Christ’s pierced side as illustrative of humanity’s entrance into Paradise. “እምገቦከ ውኅዘ፥ ነቅዓ

ማይ፥ ዘቀደሶ ለፈያታይ። መስቀልከ እግዚኦ፥ ምስካይ ለነዳይ። [A wellspring, which sanctified the thief on the

right, flowed from Your side. O Lord, Your cross has become refuge for the needy].”842

Baptismal participation in the paschal mystery of Christ makes the faithful recipients of

salvific grace. Yared spoke of the efficacy of Christ’s Baptism, which is also the foundation

of Christian Baptism: “ለእለ አመነ፥ በጥምቀቱ ድኅነ … ወተጠምቀ፥ ከመ ያድኅነነ። [We who believed are

saved through His Baptism … And He was baptized in order that He might save us].”843 On

the basis of his conviction of the Baptism of Christ as the pledge of salvation, Christian

baptism was linked by Yared to the salvific events of His passion.

The foregoing sections discussed Yared’s perception of Christian Baptism as a

mystical initiation into the salvific grace of Christ. They also explained the fulfillment of the

manifold types, images, symbols, events, figures and prophecies of the Old Testament in the

Baptism of Christ at the Jordan River. Christian Baptism in Yared is rooted in the Baptism of

840
St. Yared, BD, 234. Yared saw the darkening of the sun at Christ’s crucifixion as an act of twinkling, which
initiated faith in the thief. “እንዘ ሀሎ ክርስቶስ፥ ዲበ ዕፀ መስቀል፥ ቀጸበቶ ፀሐይ፥ ወአምነ ፈያታይ ዘየማን። [While Christ was on
the tree of the cross, the sun had twinkled the thief on the right and he believed].” See St. Yared, BD, 47.
841
Maniyattu, ed., East Syriac Theology, 213-214. See also Kollamparampil, Salvation in Christ According to
Jacob of Serugh, 150-153.
842
St. Yared, BZM, 8-9. Cf. EOP, Mäṣhäfä Ziq Wä-Mäzmur [The Book of Litany and Hymnody], 23.
843
St. Yared, BD, 212.
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the incarnate Lord at the Jordan River and was linked to the water that gushed from Christ’s

side. Christian Baptism bequeaths the fruits of spiritual rebirth, the reception of the Holy

Spirit, divine illumination and the mystical participation in the paschal mystery of Christ.

Nonetheless, Yared did not mention about the the ancient Church’s practice of infant

baptism. The baptismal rites of the laying on of hands, the anointing with oil and the

administration of milk and honey to the newly baptized faithful, which are core elements of

the early Syriac baptismal tradition, are foreign to Yared’s hymnal corpus.844

Continuing the discussion in the previous sections, I will return now to Yared’s

theology of the Eucharist, which underscores the importance of the Church’s sacramental

life for the reception of salvific grace and liturgical imitation of mystical participation in the

divine economy of salvation. The section will also furnish readers with Yared’s liturgical

exposition of soteriology within the historical and eschatological backdrop of the Eucharist.

4.1.2 The Sacrament of Eucharist – Participation in the Life of Christ

The Ethiopic Eucharistic Liturgy celebrates the divine economy of salvation, which is

accomplished through the saving deeds of the Son of God. It is the liturgical enactment of

salvation history, namely: His incarnation, His public ministry, His efficacious suffering and

sacrificial death on the Cross, His triumphant resurrection from the dead, His ascension into

heaven and His return in glory. The liturgical anamnēsis of the divine economy of salvation

is forward-looking towards the eschatological consummation. The Eucharistic banquet, also

called the summit of the paschal mystery of Christ, bequeaths the fruits of redemption to the

844
Brock, The Holy Spirit in the Syrian Baptismal Tradition, 47-56.
 206

ecclesial body.845 Eucharistic celebration enacts the saving deeds of Christ, a reality to which

ascribed the mystical formation of the Body of Christ.846

Yared considered the human fellowship with the Father through Christ in the Holy

Spirit as resultant of participation in the sacramental life of the Church. If death caused the

alienation of humanity from God, the Author of Life, salvation would necessarily entail the

mystical union of humanity with the Triune God. Speaking of this communion, Yared said,

“በውእቱ ሥጋ ቅዱስ፥ ወበውእቱ ደም ክቡር፥ ተሳተፍነ ምስለ ወልድከ፥ ወኮነ ፩ደ ሥጋ። [Through this holy flesh and

this precious blood, we did participate with Your Son and we became one body].”847

Yaredean tradition by no means considered salvation in Christ as a human merit; it rather

exhorted the faithful to allow the free gift of salvation to be operative in their daily lives.848

The Eucharist is at the center of the celebration of the Ethiopic Divine Liturgy. Most

importantly, it is known as the crown of liturgical celebrations and the climax of Christian

worship.849 In his Eucharistic hymn, Yared described the Holy Eucharist as the acme of all

mysteries. “ዝንቱ ምሥጢር ሰማያዊ፥ ዘመልዕልተ ኵሎሙ ምሥጢራት። [This heavenly mystery is above and

beyond all mysteries].”850 Some scholars speak of the ancient Ethiopic Eucharistic Liturgy as

“the supreme act of the communal worship whence devout believers hold intimate

communion with their Living Lord, through the consecrated elements of bread and

wine.”851 Ethiopic Divine Liturgy, in its ancient form, consists of two major sections: the pre-

845
Yesehaq (Archbishop), The Structure and Practice of the Ethiopian Church Liturgy, i. Soteriologically, the
word “Economy,” also called oikonomia, refers to the divine plan or dispensation of God towards creation. See
Gorgorios (Archbishop), History of the Ethiopian Orthodox Täwaḥədo Church, 155.
846
Hieromonk Gregorios, The Divine Liturgy: A Commentary in the Light of the Fathers, trans. Elizabeth
Theokritoff (Columbia, Missouri: Newrome Press, 2012), 15-17, 25-26.
847
St. Yared, BZM, 68.
848
St. Yared, BD, 132.
849
Sergew Hable Selassie, “The Establishment of the Ethiopian Church,” in Segrew Hable Selassie and others,
eds., The Church of Ethiopia: A Panorama of History and Spiritual Life (Addis Ababa: Berhanena Selam
Printing Enterprise, 1997), 1-6. Cf. F. L. Cross, ed. The Oxford Dictionary of the Christian Church, 2nd ed.
(London: Oxford University Press, 1974), 830.
850
St. Yared, BZM, 170.
851
Yesehaq (Archbishop), The Structure and Practice of the Ethiopian Church Liturgy, i.
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anaphora (preparatory service, which embraces introductory prayers and rites, scriptural

readings and profession of the faith) and the anaphora (the consecration and fraction of the

Eucharistic elements) followed by the partaking of the heavenly banquet.852 Reference has

been made to the Book of Zəmmarē as the compendium of Yared’s Eucharistic hymns. This

hymnal is mainly used during the Eucharistic celebration of the Ethiopian Church.853

Yared saw a close connection between Baptism and the Eucharist. “ነሥአ ኅብስተ መድኃኒነ፥

ወፈተተ ለአርዳኢሁ፥ ወወሀቦሙ ሥጋሁ ወደሞ። በዛቲ ጥምቀት፥ ተሠርዓ ለነ፥ ሐዳስ ሥርዓት። እስመ በዛቲ ጥምቀት፥ መና ወረደ

እምሰማያት፥ በልዑ ደቂቁ ለ፳ኤል ወጸግቡ። እስመ በዛቲ ጥምቀት፥ ዐደወ ሙሴ በእግር እንተ ማዕከላ ለባሕር። እስመ በዛቲ

ጥምቀት፥ አዳም ድኅነ ምስለ ደቂቁ፥ እምሲኦል ታሕቲት። … በዛቲ ጥምቀት፥ ንቅረብ እንከ አኃውየ፥ ኀበ ምሥዋዒሁ ለልዑል።”

Our Saviour took the bread and broke it to His disciples. And He gave them
His body and blood. A new ordinance is established for us through this
Baptism. The Manna came down from heavens on account of this Baptism.
The children of Israel ate it and became satiated. Moses, in this Baptism,
passed through the sea with his bare foot. For Adam was saved together with
his descendants by this Baptism from the abyss of Hades … My brethren,
through this Baptism let us therefore approach to the altar of the Almighty.854

Speaking of the typological prefiguration of the divine economy, Yared mentioned the unity

of Baptism and Eucharist by using allusions to the Exodus: “ባሕረ ግርምተ፥ ገብረ ዓረፍተ፥ ወበውስቴታ

አርአየ ፍኖተ፤ በእደ መልአኩ ዐቀቦሙ፥ በገዳም ለሕዝቡ ፵ ዓመተ፤ ወሴሰዮሙ መና ኅብስተ፥ ኪነ ጥበቡ ዘአልቦ መስፈርት።

[The wonderful sea became like a wall and He showed a pathway therein. He safeguarded

His people in the wilderness with His angel’s hands for forty years. And He Whose riches of

wisdom are immeasurable fed them the manna bread].”855 As was explained under section

4.1.1.1, the Red Sea foreshadowed the water of Baptism, which paved a pathway to the new

life in Christ. The discussion of the biblical types and imagery of the Eucharist (see below

852
Nikolaus Liesel, The Eucharistic Liturgies of the Eastern Churches, trans. David Heimann (Collegeville,
Minnesota: The Liturgical Press, 1963), 38, 40-50. Cf. E. Hammerschmidt, Studies in the Ethiopian Anaphoras
(Berlin: Akademie—Verlag, 1961), 50-60. Andualem Dagmawi, “The Liturgy of the Ethiopian Church,”
Collectanea Christiana Orientalia, vol. 4 (Córdoba: Tipografia Católica, 2007), 402-404.
853
See section 1.2.3.
854
St. Yared, BZM, 168.
855
St. Yared, BD, 88, 291, 300, 311, 314-315.
 208

section 4.1.2.1) explores the manna as the typological prefiguration of the Holy Eucharist.856

Yared further described the link between Baptism as new birth, and the Eucharist.

“ነአኵተከ አበ መንፈስነ፥ ዘዳግመ ወለድከነ፤ ናቄርብ ለከ እምፍሬ አስካል፥ ዘውእቱ ደሙ ለክርስቶስ፥ ዘይፈለፍል በቅድስት ቤተ

ክርስቲያን፤ ጽዋዓ ሕይወት፥ ጽዋዓ መድኃኒት እትሜጦ፥ ዘአልቦ ነውር፥ ደሙ ለክርስቶስ። [We give You thanks, our

spiritual Father, Who begot us again. We offer to You from the fruit of grapes, which is the

blood of Christ that will flow in the Church. And I shall receive the cup of life and the cup of

salvation, which is the unblemished blood of Christ].”857

Yared envisaged the human participation in the Church’s Eucharistic meal as the

liturgical extension of the saving deeds of the incarnate Christ. Speaking of the sacramental

continuity of the divine economy of salvation, one of his Eucharistic hymns reads:

ወበእንተዝ፥ ከመ በጌጋየ ፩ ብእሲ፥ ቦአት ኃጢአት፥ ውስተ ኵሉ ዓለም፥ ወበእንተ ውእቱ ኃጢአት፥ መጽአ
ሞት ላዕለ ኵሉ ሰብእ። እስመ ላዕለ ኵሉ ሰብእ፥ ተኈለቈት ይእቲ ኃጢአት፥ እንዘ ኢየአምርዋ ምንት ይእቲ
ኃጢአት። በከመ አንገሠቶ ለሞት ይእቲ ኃጢአት፤ ከማሁ ታነግሦ ለሕይወት፥ ጸጋሁ ለእግዚአብሔር። ወሀበነ
ሥጋሁ፥ መብልዐ ጽድቅ፥ ዘይከውን ለሥርየተ ኃጢአት፤ እፎ እንከ ጸጋሁ ለ፩ ብእሲ፥ ኢየሱስ ክርስቶስ ወልደ
እግዚአብሔር ሕያው። ኅብስተ ነሥአ እግዚእነ፥ እማዕድ በውስተ ድራር፥ ወረሰየ ሥጋሁ ወደሞ፥ በአማን
ሥጋሁ ቅዱስ፥ ወደሙ ክቡር ለአምላክነ።

Therefore, as sin entered the entire world because of the transgressions of one
person, so also death came upon the entire humanity on account of that same
sin. For such sin was counted against the entire humankind while they did
not even know what it was. As this sin made death to prevail, so also the
grace of God makes life to reign. He gave us His flesh as true food, which
will be for the forgiveness of sins. How greater is the grace of the One Person,
Who is Jesus Christ, the Son of God! Our Lord took bread from the table at
the time of the Supper and He made His body and blood. Truly, this is the
holy body and the precious blood of our Lord.858

The Eucharistic banquet provides spiritual nourishment for the faithful and the forgiveness

of sins. Yared alluded to the Johannine account of Jesus’ words to the Samaritan woman and

856
St. Yared, BD, 380. Cf. St. Yared, BZM, 72, 175. The imagery of the manna as a typological prefiguration of
the Eucharist is extensively explored in early Syriac tradition. See Brock, The Luminous Eye, 101.
857
St. Yared, BZM, 29. The Ethiopic Liturgy of Baptism also corroborates the correlation between Baptism and
the subsequent reception of the Eucharistic banquet as such: “ንስእል ወናስተበቊዕ ኀቤከ፥ እግዚኦ መፍቀሬ ሰብእ፥ ከመ
ትረስዮሙ ድልዋነ ወትረ፥ ለአግብርቲከ ወለአእማቲከ፥ ከመ ይንሥኡ ሥጋሁ ቅዱሰ፥ ወደሞ ክቡረ ለመሢሕከ ክቡር። [We pray and
beseech You, O Lover of mankind, to make Your male and female servants worthy of receiving the holy body
and precious blood of Your glorious Messiah].” See EOP, Book of Baptism, 89, 145.
858
St. Yared, BZM, 169. Yared saw the transmission of death and corruption as the consequences of the human
fall from Adam to his subsequent progeny. Cf. Rom. 5:10ff.
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he explained it in light of the Eucharistic context. “ወይቤላ ኢየሱስ ለሳምራዊት፥ ዘበልዓ ሥጋየ ኢይመውት፥

ወዘሰትየ ደምየ ኢይጸምዕ፤ ሥጋሁኒ ኮነ፥ ኅብስተ ሕይወት፥ ወደሙኒ ኮነ፥ መፍትሔ ሕማማት። [Jesus said to the

Samaritan, ‘Whoever eats My flesh will not die; and whoever drinks My blood will not be

thirsty.’ His flesh became the bread of life and His blood became the medicine of

sicknesses].”859

In what follows, I will briefly deal with the major themes of Yared’s theology of the

Eucharist, namely: biblical typology and liturgical foundation of the Eucharist, the new

bloodless sacrifice, the sacramental presence of Christ, the recapitulation of the divine

economy of salvation, the twofold epiclesis in the Church’s Eucharistic celebration and some

of the main fruits of Holy Communion.

4.1.2.1 Biblical Types and Imagery of the Holy Eucharist

As was mentioned, Yared envisioned the New Testament as the fulfillment of the

manifold types, images and prophecies of the Old Testament.860 He provided an array of the

typological prefigurations of the ancient sacrificial ordinances that are illustrative of the

divine economy of salvation. It is worth quoting one of his Eucharistic hymns at length:

ለከ ምስለ አቡከ፥ ከመ ናቅርብ መሥዋዕተ ወቊርባነ፤ ዘአንተ ትጼልል መንፈሰ ቅዱሰ፥ ዲበ ዝንቱ ቊርባን፥
ወዲበ ዝንቱ ጽዋዕ ወወይን፥ ምስለ አቡከ፥ እስመ አቅረቡ ለከ፥ መሥዋዕተ ንጹሐ፥ እምቅድመ ዓለም፤ ሐነፀ
ለከ፥ አቤል መሥዋዕተ፤ ወተወከፍከ መሥዋዕቶ ለኖኅ . . . ብከ ተመሰለ፥ መልከ ጼዴቅ፥ ወበክህነቱ አቅረበ
ለከ፥ መሥዋዕተ ንጹሐ፤ ለከ ሐነፀ፥ አብርሃም መሥዋዕተ፥ መልዕልተ ደብር፤ ወአድኃንኮ ለይስሐቅ፥ እምነ
መጥባሕት። አንተ ምስለ አቡከ፥ ተወከፍ መሥዋዕተ ንጹሐ። ናቄርብ ለከ፥ መሥዋዕተ ዘንተ ቁርባነ፥ ከመ
አንተ በአብ፥ ወአብ ብከ።

We shall offer to You, with Your Father, a sacrifice and oblation. You together
with Your Father make the Holy Spirit overshadow upon this oblation and
this cup of wine. For they offered to You a pure sacrifice since the ancient
times. Abel established the rite of offering to You. You accepted the offering
of Noah … Melchizedek is likened to You and he offered a pure sacrifice to

859
St. Yared, BZM, 91-92. Cf. Jn. 4:1ff.
860
“ዘተሰብከ በኦሪት ወበነቢያት፥ መጽአ ኀቤነ፥ ውእቱ ኢየሱስ ክርስቶስ … እምኀበ አቡሁ ይሁብ ሰላመ ለኵሉ፥ ወያድኅን ዓለመ ተፈነወ። …
ወረደ ቃል ታሕተ፥ የሐድስ ብሊተ፥ ይፈጽም ትንቢተ። [He, Who was preached in the Torah and proclaimed by the
prophets, came to us. It is Jesus Christ … that was sent from His Father to grant peace for all and to save the
world … The Word descended beneath to renew the old and to fulfill prophecy].” St. Yared, BD, 167-168.
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You on account of his ordination. Abraham offered a sacrifice to You on top

of a mountain and You rescued Isaac from being slaughtered. Accept a pure
sacrifice with Your Father. As You are in the Father and the Father is in You,
we offer to You this oblation as a sacrifice.861

Yared employed the imagery of the offering of Melchizedek to Abraham as the backdrop to

illustrate Christ’s institution of the Holy Eucharist. “መልከ ጸዴቅ አውጽሐ፥ ኅብስተ ወወይነ፥ ለወልደ ታራ፥

መጠዎ ቊርባነ። [Melchizedek offered bread and wine. And He gave the Eucharist to the son of

Tē’rah].”862 Yared saw the imagery of Christ in the priestly office of Melchizedek. “መልከ

ጼዴቅ፥ ንጉሠ ሰላም፥ ዘአልቦ ጥንት ለመዋዕሊሁ፥ በአምሳለ ወልደ እግዚአብሔር፥ ይነብር ካህን ዘልፈ። [Melchizedek is

the King of peace and there is no beginning to the span of his year. He shall always remain a

priest as the type of the Son of God].”863 Early Syriac tradition characterized the typological

prefiguration of the incarnate Christ’s eternal priesthood as such: “Melkizedek the Great

officiated as priest, serving as His type.”864 In his Hymns on the Unleavened Bread, Ephrem

further gave a useful typological interpretation of Melchizedek. “He clothed himself in the

priesthood of Melchizedek, his type, who did not offer sacrifice. He gave the bread and

wine, but he dismissed the priesthood [which was] weary from libations.”865

861
St. Yared, BZM, 158. Yared provided a cluster of biblical allusions that are pertaining to his exploration of
the ordinance of offering and sacrifice in the ancient times. Cf. Gen. 4:1ff; 8:20ff; 14:17ff; 22:1ff; Heb. 7:1ff.
The overshadowing of the Holy Spirit upon the Eucharistic elements looks back in time to the mystery of the
incarnation, which is extant in the early Syriac tradition. See Brock, Spirituality in the Syriac Tradition , 81-83.
862
St. Yared, BD, 397. Cf. Gen. 14:18-20. Yared referred to Abraham as the son of Tē’rah. Cf. Gen. 11:27.
863
St. Yared, BZM, 57. Cf. Heb. 7:1ff. Speaking of the typological prefiguration of the Eucharist in the offering
of Melchizedek, Jacob of Serugh also said, “The bread and wine our Lord made Body and Blood; which (thing)
Melchizedek also thus depicted mystically.” See Dom Hugh Connolly, “A Homily of Mâr Jacob of Serȗgh on
the Reception of the Holy Mysteries,” in Jacob of Serugh on the Eucharist: Homilies 22 and 95, trans. &
introduction by Hugh Connolly (Piscataway, New Jersey: Gorgias Press, 2010), 285.
864
Brock, Bride of Light, 80. Cf. Gen. 14:18ff. Alluding to the ancient Eucharistic typology of the offering of
Melchizedek, Jacob of Serugh wrote, “With bread and wine Melchizedek, the high priest, entered in to minister
before God mystically. With this sacrifice, wherein is neither stench nor smoke, he was ministering as priest,
that he might depict a type of the things to come.” Dom Hugh Connolly, “A Homily of Mâr Jacob of Serȗgh on
the Memorial of the Departed and on the Eucharistic Loaf,” in Jacob of Serugh on the Eucharist: Homilies 22
and 95, trans. & introduction by Hugh Connolly (Piscataway, New Jersey: Gorgias Press, 2010). 263.
865
J. Edward Walters, trans. with introduction, Ephrem the Syrian’s Hymns on the Unleavened Bread.
(Piscataway, New Jersey: Gorgias Press, 2012), 20. Cf. Gen: 14:18.
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Yared elaborated the biblical episode of Melchizedek’s encounter with Abraham and his

offering of bread and wine as a vivid description of the Eucharist. “ወሰሚዖ መልከ ጼዴቅ፥ ከመ ገብዓ

አብርሃም እምግብፅ፥ ወሰደ ሎቱ ኅብስተ ወወይነ፤ አብርሃምኒ ተከለ ሐይመቶ፥ ወተመጠወ እምውእቱ ኅብስት፥ ወእምውእቱ

ጽዋዕ፥ በአምሳለ ሥጋሁ፥ ወደሙ ለክርስቶስ፥ በሀገር እንተ ስማ ቤቴል … ቤቴል ብሂል፥ ቤተ እግዚአብሔር። [Having heard

that Abraham returned from Egypt, Melchizedek took bread and wine to him. Abraham set

up his tent in a place called Bethel where he received from this bread and this cup in the

likeness of Christ’s body and blood … Bethel means the house of God].”866

Yared dwelt on the biblical account of the sacrifice of Isaac where he envisioned the

typological prefiguration of Christ in the sacrificial lamb. On the basis of his soteriological

reading of Genesis 22, Yared explained the wooden altar on which Abraham sacrificed the

ram as the foreshadowing of the tree of the cross. “አቡነ አብርሃም ወሰዶ፥ ለይስሐቅ ወልዱ ከመ ይሡዖ፥

አውረደ ሎቱ ቤዛሁ በግዓ፥ እኁዝ አቅርንቲሁ በዕፀ ሳቤቅ። ዕፀ ሳቤቅ ብሂል፥ ዕፀ ሥርየት መስቀል፥ ዕፅ ዘኢይነቅዝ፥ ዕፅ ዘሠበረ

አብርሃም ለምሥዋዕ። [Abraham took his son Isaac in order to sacrifice him. God brought down to

him a ram whose horns were held with a thicket to be his ransom. The thicket is the symbol

of the cross, which is the tree of forgiveness. It is an incorruptible wood, which Abraham

chopped off for the altar].”867 Speaking of the symbolic meaning of the sacrifice of Isaac, an

early Syriac Marian Hymn articulated: “Never before, and never again, has a tree given

birth to a lamb here on earth, and no other virgin has given birth without any man’s help.

Mary and the tree are one; the lamb was hung up in its branches, as our Lord was on

Golgotha; the lamb saved Isaac, as our Lord saved creation.”868

On the basis of the aforementioned typological interpretation of the sacrifice of Isaac,

Yared saw the efficacy of the sacrificial death of Christ, also called the true Paschal Lamb, to

accomplish the redemption of humanity. “አመ ይሠውዕ አብርሃም በኵሮ፥ አውረደ ሎቱ ቤዛሁ በግዓ። [When

866
St. Yared, BZM, 145-146. Cf. Gen. 14:18-20.
867
St. Yared, BD, 33. Cf. Gen. 22:1ff.
868
Brock, trans., Bride of Light, 42. See also p. 47.
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Abraham sacrificed his firstborn, God brought to him down a ram for his ransom].”869

Yaredean tradition speaks of Abraham as if he saw Christ through the ancient sacrificial rite.

“አብርሃምኒ ርእዮ፥ በውስተ ምሥዋዕ። [Indeed, Abraham saw Him in the altar].”870 Yared gave a

typological interpretation of the Eucharist embedded in the ancient sacrificial ordinance.

“ለአብርሃም ነገሮ ኅቡዓተ፥ ኵሎ ሥርዓተ ምሥጢር፥ በደኃሪ ይትገበር ዘሀሎ፥ በንዝኃተ ደሙ ለክርስቶስ። [He told

Abraham the entire ordinance of the hidden mystery, which were to be performed in the

fullness of time with the shedding of the blood of Christ].”871

Yared saw the typological prefiguration of the divine economy in the story of Joseph.

He correlated Joseph’s betrayal to the betrayal of Christ. “ወያስተርኢ ሒሩቶ በላዕሌነ፥ ዘእምቅድመ ዓለም

ሀሎ … ወምስለ ዮሴፍ ተሰይጠ፥ ርእዩኬ ዘከመ አፍቀረነ እግዚአብሔር። [And Christ was betrayed with Joseph

so that His eternal goodness might be revealed to us …. See how much God loved us]!”872

Yared further observed the resemblance between the betrayal of Jesus and that of Joseph for

thirty silver coins. “በከመ ይቤ በነቢይ፥ ይሠየጠኑ ክቡር፥ ለ፴ ብሩር፥ ዘውእቱ ክርስቶስ፥ ትእምርተ ሰላምነ፥ ዘሐመ

ወሞተ በእንቲአነ፥ በሞተ ዚአሁ ቤዘወነ። [As was said by the prophet, ‘Would the Almighty be sold for

thirty silver coins?’ It is Christ, the sign of our peace, Who suffered and died for us. He

redeemed us through His death].”873 Yared mentioned the soteriological nuance embedded

in Christ’s betrayal. “ይትፌሣሕ ዘየአምን፥ በክርስቶስ ዋሕድ፥ ዘተሠይጠ በእንቲአነ። [Whoever believes in the

One Christ, Who was betrayed for our sake, will rejoice].”874

869
St. Yared, BD, 303. Cf. Gen. 22:1ff.
870
St. Yared, BD, 390. Cf. Heb. 11:17-19.
871
St. Yared, BD, 299.
872
St. Yared, BD, 220. Cf. Gen. 37:18ff. Early Syriac tradition has quite similar allusion to Yared’s parallelism.
“Joseph was sold into Egypt by the advice of Judah (Gen. 37:27); Jesus was handed over to the Jews by means
of Judas Iscariot.” Aphrahat Demonstrations II, 210. Aphrahat provided a delightful typological interpretation,
which unfolds the close resemblance of Jopeh and Jesus. See, Aphrahat Demonstrations II, 209-211.
873
St. Yared, BD, 300. Cf. Mt. 27:7-11; Zech. 11:12-14. The Genesis account mentioned that Joseph was sold
twice. Verse 28 said Joseph’s brothers sold him just for twenty. On the other hand, Ethiopic tradition speaks of
the second time betrayal of Joseph for thirty. See Gen. 37:28, 36.
874
St. Yared, BD, 320.
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Yared looked at the typological allusion of the Eucharist in the words of Jacob. “ዝኬ

ውእቱ አምላክ ቡሩክ፥ ዘተነግረ በያዕቆብ፥ ዘየሐፅብ በወይን አልባሲሁ፤ አልባሲሁሰ ለክርስቶስ መሐይምናን፥ እለ ይትሜጠዉ

ደሞ ለክርስቶስ፥ እለ በላዕሌሆሙ የኃድር። ዝኬ ውእቱ፥ ጽዋዓ ሕይወት፥ ጽዋዓ ፍሥሐ ወሐሤት፥ ዘይፈለፍል ለመድኃኒት፥ ለእለ

የአምኑ ቦቱ። [This is the blessed Lord, Who was foretold by Jacob, ‘He washes his garments in

wine.’ The garments of Christ are the faithful that receive the blood of Christ, Who dwells in

them. This is the cup of life, the cup of gladness and joy, which flows for salvation to those

who believe in Him].”875 Yared’s close observation of the biblical episode of the history of

salvation, as illustrated in this hymnal text, sheds some important light on the imagery of

“wine” and “garment” as the typological prefigurations of “the blood of Christ” and “the

faithful” respectively. Ephrem described the mystical way in which Christ takes residence in

the recipients of the Eucharistic banquet. “Let the Bread portray You, and the mind too:

reside in the Bread – and in those who consume it. Both in hidden and manifest form let

Your Church behold you, just like her who bore You.”876

As was discussed in the second and this chapter877, Yared considerably explained the

typological connection between the Old and New Israelites.878 In light of his soteriological

exploration of salvation history, Yared saw the manna as a typological prefiguration of the

Eucharist. “እምሰማያት ወረደ፥ ኅብስተ ሕይወት፥ በአምሳለ መና። [The bread of life came down from

heavens in the form of the manna].”879 Yared used the “manna” imagery to further develop

his Eucharistic theology and spirituality. “ኅብስተ ሕይወት፥ ዘወረደ እምሰማያት፥ በአምሳለ መና። … ኅብስተ

መድኃኒት፥ ኅብስተ ፍሥሐ ወሐሤት፥ ዘተውህበ ለአርድዕት፥ በውስተ ውሳጤ መንጦላዕት፥ በዘይሠረይ ኃጢአት። [This is the

875
St. Yared, BZM, 83. Cf. Gen. 49:11ff.
876
Brock, Bride of Light, 21.
877
See sections 2.2.1.3, 2.3 and 4.1.1.1 of this study.
878
For instance, he correlated the Exodus event to the divine economy of the incarnate Lord Jesus Christ, and
said, “አመ ይሰቅል ሙሴ፥ አርዌ ምድር በገዳም፥ ውእቱ ኮኖሙ መድኃኒተ ለደቂቀ ፳ኤል፥ እስመ ከማሁ ክርስቶስኒ፥ ተሰቅለ ዲበ ዕፀ
መስቀል፥ ወኮነ ቤዛ ብዙኃን። ዘበሞቱ ያሕይዎሙ ለሙታን፥ እስመ በላዕለ ሞት ተወርዘወ፥ ከመ ያርኢ ኃይሎ። [When Moses lifted up
the serpent in the wilderness, it brought salvation to the children of Israel. Likewise, Christ was crucified on the
tree of the Cross and He became redemption for many. He made the dead alive through His death. He prevailed
over death in order to show His power].” St. Yared, BD, 305, 308. Cf. Num. 21:3ff; Jn. 3:14ff.
879
St. Yared, BZM, 68. Cf. Jn. 6:48-50.
 214

living bread that descended from the heavens in the form of the manna … It is the bread of

salvation, the bread of gladness and joy given to the disciples for the remission of sins in the

interior of the curtains].”880

Yared unfolded the manifold types of the Eucharist, as exemplified in the ancient

history of salvation. For instance, he likened St. Mary with the golden pot that contained the

manna. “We have compared you, holy and happy, glorious and blessed, honoured and

exalted, with the jar of gold in which was the bread of life, which came down from heaven

and gave life to all who believe in him alone, and who eat from it in faith and with a grateful

heart, among those on his right hand.”881 Commenting on the imagery of the manna, one of

Yared’s Eucharistic hymns reads, “መሶበ ወርቅ እንተ መና፥ ወመናሰ ውእቱ ኢየሱስ ክርስቶስ፥ ዘኃደረ ላዕሌሃ፥

ወወሀበነ ሥጋሁ፥ ኅብስተ ሕይወት፥ ወመጠወነ ደሞ ክቡረ፥ ጽዋዓ መድኃኒት፥ ዘአልቦ ነውር። [Mary is the golden pot

of the manna. And Jesus Christ is the Manna that dwelt in her. He gave us His body as the

bread of life and He gave us His precious blood as the cup of salvation without blemish].”882

Elsewhere, Yared similarly wrote: “አንቲ ውእቱ፥ መሶበ ወርቅ ንጹሕ፥ እንተ ውስቴታ መና ኅቡዕ። [You are a

pure golden pot inside of which is the hidden Manna].”883 He saw the symbolism of St.

Mary in the cloud that carried the manna. “ደመና ቀሊል፥ ዘትፀውር መና፥ ማርያም ይእቲ፥ ንጽሕት በድንግልና፥

እስመ እምከርሣ፥ ሠረፀ ፍሬ ስብሐት፥ ዘበትርጓሜሁ፥ እግዚአብሔር ምስሌነ። [Mary is the white cloud that bore

the manna in her pure virginity. For the fruit of glory Whose name means God is with us,

880
St. Yared, BZM, 145. For a helpful discussion on the veil of the Sanctuary within the context of the Ethiopic
Eucharistic Liturgy, see Urdániz, A Glance Behind the Curtain, 184-193.
881
Lash, “Gate of Light,” 146. Cf. St. Yared, The Book of Mə’əraf, 128. St. Yared, BD, 379.
882
St. Yared, BZM, 72. Added to that, he also said, “መሶበ ወርቅ እንተ መና፥ ዕራቁ ደመና፥ ወመናሰ ውእቱ ክርስቶስ፥ ዘኃደረ
ላዕሌሃ፥ ወተወልደ እምኔሃ፥ አምላክ ቡሩክ፥ ወሀበነ ሥጋሁ፥ ኅብስተ ሕይወት፥ ኅብስተ መድኃኒት። [Mary is the golden pot of the
manna, and the bright cloud. And the Manna is Jesus Christ, Who dwelt in her and was born from her. The
Blessed Lord gave us His body as the bread of life and bread of salvation].” p. 125.
883
St. Yared, BZM, 173. Yared saw Mary in the imagery of the golden pot carrying the manna. “መሶበ ወርቅ ዘመና፥
ሊቀ ነቢያት ዘርእያ በሲና። [You are the golden pot of the manna, which Moses saw on Sinai].” St. Yared, BD, 379.
 215

sprouted from her womb].”884 Added to that, Yared further said, “ዘመና ጎሞር፥ ሲሳየ ኵሉ ፍጡር።

[Mary is the omer of the manna, which is food for the entire creation].”885

Yared unfolded the imagery of Eucharist embedded in Psalm 46:4, “There is a river

whose streams make glad the city of God.” He thus interpreted: “ፈለግ ዘይውኅዝ፥ ያስተፌሥሕ ሀገረ

እግዚአብሔር፤ ፈለግ ዘይቤ፥ ሥጋሁ ወደሙ፥ ሙሐዘ ሕይወት። [A flowing river makes glad the city of God.

What is said about river is but His body and blood, which is the fountainhead of life].”886

Furthermore, Yared marveled at the mystery of the Eucharistic banquet by appealing to

Psalm 34:8, “O taste and see that the LORD is good.” Yared’s Eucharistic hymn runs, “ጠዓሙ

ወታእምሩ፥ ሥጋሁ ወደሙ፥ ለመድኃኒነ ክርስቶስ። [O taste and see the body and blood of our Saviour

Christ].”887 It is worth noting that this is the only place in his entire hymnal corpus where

Yared provided such a Eucharistic context to this particular biblical text. On the other hand,

Cyril of Jerusalem read this biblical text as an invitation to the ecclesial body to approach the

Lord’s banquet. “After this ye hear the chanter, with a sacred melody inviting you to the

communion of the Holy Mysteries, and saying, ‘O taste and see that the Lord is good.’”888

The mystery of the cross is at the heart of Yared’s Eucharistic soteriology. He dwelt

on some biblical imagery of the cross that foreshadowed the divine economy of salvation.

“ዕፅ ዘቀደሶ ወባረኮ ክርስቶስ፥ ዘሠናየ ይፈሪ፥ ወኃጢአተ ይሠሪ፤ ዕፅ ዘአድኃኖ ለኖኅ፥ እማየ ዓይኅ ብዙኅ፤ ዘሠፀሮ አብርሃም

ለምሥዋዕ። [The cross is the tree, which Christ blessed and hallowed. It bears good fruit and

absolves sin. The cross is the wood, which rescued Noah from the mighty flood. It is the tree

884
St. Yared, BD, 380. Cf. St. Yared, BZM, 125. Yared employed the soteriological themes of “Tree of Life” and
“Fruit of Life” to further develop his Eucharistic theology and spirituality. One of his Marian Hymns thus reads,
“You have become the tree of life on earth, your fruit is the fruit of life and he who eats from it will live for
ever.” Lash, “Gate of Light,” 147. Cf. St. Yared, The Book of Mə’əraf, 129.
885
St. Yared, BD, 227. Yared made a direct liturgical allusion to Exodus 16:16ff.
886
St. Yared, BZM, 144.
887
St. Yared, BZM, 144.
888
St. Cyril of Jerusalem, Lectures on the Christian Sacraments, 78-79. Cf. Ps. 34:8.
 216

that Abraham chopped for an altar].”889 Yared referred to Noah’s Ark and Abraham’s altar,

both of which were made of wood and still played a part in God’s plan of salvation, as the

typology of the cross. He then portrayed the Eucharist as if it is plucked from the tree of the

cross. “ዝንቱ መስቀል፥ ኅብስተ ሕይወት አፍረየ፤ አውኃዘ ለነ፥ ደመ ወማየ፥ ጽዋዓ መድኃኒት ጽሩየ፥ ዘኢይነጽፍ ቀላየ። [The

cross had borne the bread of life. It outpoured for us blood and water, which is the pure cup

of salvation and the wellspring that will not dry].”890

Yared saw a typological illustration of the Eucharist in the live coal of the Seraph,

which cleansed Isaiah. He employed the vision of Isaiah (Isaiah 6:6-7) where he exhorted the

faithful to take heed of the efficacy of the Eucharist. “ኢሳይያስ ይቤ፥ ርኢኩ ፩ደ እምሱራፌል፥ ዘነሥአ

በእደዊሁ፥ ፍሕመ በጕጠት፥ ወአልከፎ ከናፍሪሁ፥ ወአንጽሖ እምኃጣውኢሁ ለነቢይ፤ ወከማሁ ንሕነኒ መሃይምናን፥ ንንሣእ

ወንትመጦ፥ ሥጋሁ ወደሞ ለክርስቶስ፥ በመንፈስ ቅዱስ ዮም፥ ይኵነነ ለሥርየተ ኃጢአት። [Isaiah said, ‘I saw one of

the Seraphim that took a live coal with a pair of tongs in his hands.’ He touched his lips and

cleansed the prophet from his sins. Likewise, we the faithful should take and receive the

body and blood of Christ today in the Holy Spirit. Let it be for us remission of sins].”891 To

put it differently, Yared asserted the purifying grace and sanctifying power of the Eucharist.

Yared provided a soteriological reading of the Song of Solomon 5:10, “My beloved is

all radiant and ruddy,” which he also used as the imagery of the Eucharist. “ወልድ እኁየ፥ ፀዓዳ

ወቀይሕ፤ ፀዓዳ ትብሎ፥ በእንተ ሥጋሁ ለክርስቶስ፥ ዘወረደ እምሰማያት። [My beloved is all pure and reddish.

She called him pure on account of the body of Christ that came down from the heavens].”892

In closing, Yared drew on the testimony of John the Baptist about his unworthiness to untie

889
St. Yared, BZM, 155. Cf. “ትዌድሶ ቤተ ክርስቲያን፥ እንዘ ትብል፥ በመስቀልከ አብራህከ ሊተ፥ እንዘ ግድፍት ወኅድግት አነ። ምራቀ
ርኩሳን ተዓገሥከ በእንቲአየ፥ ሕይወተ ረከብኩ፥ በትንሣኤከ ጸጋ ነሣእኩ፥ ደቂቅየኒ ገብዑ፥ ውስተ ሕፅንየ። [The Church praises Him
saying, ‘You have illumined for me with Your cross while I was lost and abandoned. You endured the profane
spit for my sake. I found life and received grace through Your resurrection. My children came into my bosom].”
St. Yared, BD, 33, 310.
890
St. Yared, BZM, 146. The idea of the Eucharist as a sweet fruit of life borne on the tree of the cross to be
plucked by the faithful is common in the early Syriac tradition. See Brock, The Luminous Eye, 100.
891
St. Yared, BZM, 39. The imagery of Christ as a fiery coal is extant in the early Syriac tradition. Brock, Bride
of Light, 19, 60-61, 75. Cf. St. Jacob of Serug, On the Mother of God, 42. Brock, The Luminous Eye, 103-105.
892
St. Yared, BZM, 21.
 217

the thong of Jesus’ sandal,893 and he also rendered some helpful insights on the necessity of

a worthy reception of the Eucharist. “ዘኢይደልወኒ እፍታሕ፥ ቶታነ አሣዕኒሁ፤ ምንት ውእቱ አሣዕኒሁ፥ ዘይቤ

ዮሐንስ፥ ሥጋሁ ወደሙ ለክርስቶስ። [‘I am not worthy to untie the thong of his sandal.’ What is that

sandal about which John spoke but the body and blood of Christ]?”894 Yared’s interpretation

of this biblical text in light of the Eucharistic framework is his unique contribution into the

Ethiopic biblical-liturgical tradition. This liturgical approach marked his departure from the

usual Ethiopic traditional commentary.895

Yared engaged in the typological interpretation of different biblical texts to show the

roots of the Eucharistic rite and thereby affirmed the fulfillment of the divine economy of

salvation, as epitomized in the inherent unity of the two Testaments. The next section will

briefly describe the sacrificial nature of the Eucharist, as reflected in the hymns of Yared.

4.1.2.2 The Holy Eucharist as a Bloodless Sacrifice

Yared explained the soteriological implication of the priestly office of Christ in light

of His sacrificial death. “ሦዓ ርእሶ፥ ከመ ይቤዙ ኃጢአቶሙ ለብዙኃን፥ እስመ ሐደሰ ለነ፥ ፍኖተ ጽድቅ ወሕይወት፥

ግብተ በመንጦላዕተ ሥጋሁ፥ ዓቢይ ካህን በኀበ እግዚአብሔር። [He sacrificed Himself in order that He might

redeem the sins of many. For the Great Priest, Who is with God renewed for us the path of

righteousness and life through the curtain of His flesh].”896 The sacrificial motif is thus the

893
John 1:27 reads, “I am not worthy to untie the thong of his sandal.”
894
St. Yared, BZM, 1. Ephrem took the imagery of the “sandal” and correlated with the Eucharist. Yared might
probably be familiar with Ephrem’s rare explanation. “For if the great John cried out and said, ‘I am not worthy,
Lord, of the straps of Your sandals’ (Mk. 1:7), then I should take refuge, like the sinful woman (Mt. 9:21; Lk.
8:47), in the shadow of Your garment.” See Brock, trans., The Harp of the Spirit: Poems of Saint Ephrem the
Syrian, 145. Cf. Brock, Treasure-house of Mysteries: Explorations of the Sacred Text Through Poetry in the
Syriac Tradition, 276-277.
895
For an insightful discussion on Yared’s hermeneutical contributions to the later Ethiopian tradition of
Biblical Commentary, see Abraha, “Quotations from Patristic Writings and References to Early Christian
Literature in the Books of St. Yared,” 395-399.
896
St. Yared, BD, 307. Cf. St. Yared, The Book of Mə’əraf, 127. For a liturgical approach to the biblical imagery
of the curtain of the flesh of the incarnate Lord Christ in the Ethiopic Eucharistic tradition, see Urdániz, A
Glance Behind the Curtain: Reflections on the Ethiopian Celebration of the Eucharist, 185-188.
 218

characteristic feature of Yared’s theology of the Eucharist. “በግዕ ንጹሕ ተጠብሐ፥ በከመ ይቤ ኢሳይያስ።

ኅብስተ ሕይወት፥ ክበደ አበሳ ዘይደመስስ፥ ደሙ ንጹሕ፥ ቀዳሴ ነፍስ ወመንፈስ። በዛቲ ፋሲካ ተሠርዓ ማዕድ፥ ቊስለ ኃጢአት

ዘይፌውስ። [A pure Lamb was slaughtered, as Isaiah said. It is the bread of life that annuls the

heavy laden of transgressions; His pure blood is sanctifying the soul and spirit. A banquet,

which heals the sickness of sin, is arranged on this pascha].”897

Yared saw the efficacy of the Eucharist in the healing wounds of Christ. Aphrahat

also used a stunning imagery of “licking the wounds,” as characteristic of the Eucharistic

reception. Relating his imagery of the “wound” to the Eucharistic reception of the faithful,

Aphrahat said: “And they show affection towards our Lord, licking his wounds as they

receive his body, holding it before their eyes, licking him (it) with their tongues as a dog

licks his master.”898 Elsewhere, Aphrahat interwove an array of biblical imagery of the

dog,899 and elucidated: “And when he said, ‘The dogs were coming and licking his sores:’

for the dogs which were coming were the Gentiles who lick the wounds of our Saviour (Mt.

7:6; 15:26-27), namely his body which they receive and place on their eyes.”900

Yared described the sacrificial nature of the Eucharist as such: “ለዝ ኅብስት፥ ምሳሐ በዓል፥

ወለዝ ጽዋዕ፥ ደመ ነበልባል፥ ሦዕዎ እስራኤል፥ በመልዕልተ ቅዱስ መስቀል። [The Israelites sacrificed this bread,

which is a festive banquet and, also this cup a consuming blood on the Holy Cross].”901 Most

importantly, Yared explicitly referred to the Eucharist as the bloodless sacrifice of the New

Covenant. Relying on the Lord’s discourse on the Eucharist, he said, “ወካዕበ ይቤ፥ በወንጌል ቅዱስ፥

‘ዘበልዓ ሥጋየ፥ ወሰትየ ደምየ፥ ቦ ሕይወት ዘለዓለም።’ ህየንተ መሥዋዕት ዘደም፥ ዘወሀበነ ቊርባነ ለመድኃኒት፥ እንበለ ደም።

897
St. Yared, BZM, 106. Cf. Isa. 53:3ff; Heb. 10:20. The Eucharist is a passage into the eternal abode of God
through the curtain, that is to say, the body of Christ. It is the mystical veil through which the ecclesial body
encounters the risen Christ. The mystery of the incarnation veiled the glory of Christ’s divinity with the curtain
of human flesh. “ወገብረ መንጦላዕተ ሥጋ ሰብእ መዋቲ፥ ወሀበነ ሥጋሁ ለሕይወት፥ ለቤዛ ብዙኃን። [He has made a curtain of the
corruptible human flesh. He gave us His body for life and for the redemption of many].” St. Yared, BZM, 52.
898
Aphrahat Demonstrations I, 177. See also p. 211.
899
Lk. 16:19, 21; 15:16; Deut. 32:5; Num. 21:5; 4:7-8; 6:10-12; 16:20-31.
900
Aphrahat, Demonstrations II, 189-190. Aphrahat essentially spoke of the twofold paradigm of the Church,
namely: people [Israel] and peoples [Gentiles]. See Brock, The Luminous Eye, 117, 119.
901
St. Yared, BZM, 82.
 219

[Again, He said in the holy Gospel, ‘Whoever eats My flesh and drinks My blood has eternal

life.’ Instead of the bloody sacrifice, He gave us the bloodless Eucharist for salvation].”902

Speaking of the sacrificial character of the Eucharist, Cyril of Jerusalem referred to the

Church’s Eucharistic celebration as a “the Bloodless Service.”903

Yared compared the nature and scope of the ordinance of sacrifice both in the Old

and New Testaments. “ህየንተ ፩ዱ ደብተራ ዘኦሪት፥ አዘዞሙ ይግበሩ ቤተ ክርስቲያን፥ ከመ ይኵን ቊርባን፥ ውስተ ኵሉ

ዓለም። [Instead of the one Tabernacle of the Torah, He ordered them to build the Church so

that the Eucharist might be celebrated throughout the entire world].”904 He saw reminiscent

of the geographical restriction, which prescribed certain places of bloody sacrifice in the Old

Testament. Yared further emphasized the universal dimension of the Holy Eucharist, which

characterizes the bloodless sacrifice of the New Testament Church. Ephrem also employed

the typology of the lamb to develop the sacrificial nature of the Eucharist. “O Hidden lamb

who slaughtered the visible lamb in the midst of Egypt … The Sacrifice instructed the

sacrificer how he should roast, and how he should eat, how to slaughter, and how to

sprinkle [the blood]. Blessed is He who instructed those who were to consume Him!”905

Yared mentioned the celebration of the Eucharist, which takes place according to the

ancient ecclesiastical institution of the “three-tiered hierarchy of authority, namely: bishop,

presbyter, and deacon.”906 “ጳጳሳት፥ ቀሳውስት፥ ወዲያቆናት፥ እለ ያቄርቡ ሥጋከ፥ በውስተ ውሣጤ መንጦላዕት።

902
St. Yared, BZM, 171. Yared provided a direct citation of the Johannine account of Jesus’ illustrative and
authoritative teaching on the mystery of the Eucharist. Cf. Jn. 6:54ff.
903
St. Cyril of Jerusalem, Lectures on the Christian Sacraments, 74.
904
St. Yared, BZM, 171.
905
Sebastian P. Brock and George A. Kiraz, trans. with introduction, Ephrem the Syrian: Selected Poems
(Provo, Utah: Brigham Young University Press, 2006), 125. Cf. Salvesen, The Exodus Commentary of St.
Ephrem: A Fourth Century Commentary on the Book of Exodus, 32.
906
Ehrman, The Apostolic Fathers, v. I, 204. Cf. Jefford, Reading the Apostolic Fathers, 60, 62, 66. Speaking of
the prime role of the ordained ministers of the Church, Yared said, “ሤመክሙ እግዚአብሔር ጳጳሳተ፥ ቀሳውስተ፥ ዲያቆናተ፤
ከመ ትርአዩ ቤተ ክርስቲያኑ፥ እንተ አጥረያ በደሙ። [God ordained you bishops, priests and deacons so that you might tend
to His Church, which He ransomed with His blood].” St. Yared, BZM, 15. Cf. Acts 20:28.
 220

[Bishops, priests and deacons offer Your flesh behind the interior curtains].”907 Yared further

alluded to the liturgical setting of the ancient Ethiopic Eucharistic celebration: “ወንሕነኒ ንንሣእ

ወንትመጦ፥ በእደዊሆሙ ለካህናት፥ ዘኅቡዕ ውሣጤ መንጦላዕት፥ ወንርከብ ሕይወተ፥ ወናክብር መሥዋዕተ፥ በዘይሠረይ

ኃጢአተ። [And let us take and receive with the hands of the clergy the mystery that is hidden

behind the curtains and we shall receive life. And let us revere the sacrifice with which sin is

forgiven].”908 Yared spoke of the Eucharist as a pure sacrifice, which brings remission of sins

and renewal of the person. “መሥዋዕተ ንጹሐ፥ ዘአልቦ ነውር፥ ይኵኖሙ ለሥርየተ ኃጢአት፥ ለሐድሶ ነፍስ፥ ወሥጋ

ወመንፈስ። [Let the pure sacrifice with no blemish be unto them for the remission of sins and

the renewal of body, soul and spirit].”909

Yared looked at the Last Supper as the foundation of the rite of the Holy Eucharist.910

He noted the efficacy of the Eucharist for the mystical unity of the ecclesial body. “ሀበነ እግዚኦ

ሥጋከ ወደመከ፥ ዘወሀብኮሙ ለአርዳኢከ፤ ኵልነ ኀቢረነ፥ ንሴብሐከ በ፩ ቃል። [Give us, O Lord, Your body and

blood, which You gave to Your disciples. Having become united, we shall all praise You in

unison].”911 Yared further provided some fragments of the Institution Narrative to shed

some light on the source of the efficacy of the Eucharistic banquet. “ሥጋሁኒ ኮነ፥ ኅብስተ ሕይወት፥

ወደሙኒ ኮነ መፍትሔ ሕማማት፤ ይቤሎሙ ኢየሱስ ለአርዳኢሁ፥ ንሥኡ ብልዑ እምዝንቱ ኅብስት፥ ይኩንክሙ ለመድኃኒት፥

907
St. Yared, BZM, 15. The Synoptic accounts of the opening of the veil of the Sanctuary (Mt. 27:51; Mk.
15:38; Lk. 23:45) finds its way into the ancient Ethiopic liturgical milieu. The red curtains of the Ethiopic veil
of the Sanctuary symbolize Christ’s humanity and the Eucharist – the bloodless sacrifice. The splitting of the
curtain of the Sanctuary at Christ’s crucifixion is typologically interpreted as the opening of the heavenly abode.
In addition, the opening of the Sanctuary’s curtains also shows the faithful’s sacramental participation in Christ
and the subsequent fellowship with Him through their reception of the Eucharistic banquet. See Urdániz, A
Glance Behind the Curtain: Reflections on the Ethiopian Celebration of the Eucharist, 184-193, 196-197.
908
St. Yared, BZM, 29. Liturgical scholars suggest the systematic arrangement of the structural framework of
the early Eucharistic Liturgy to have taken place by the fourth century. R.C.D. Jasper and G.J. Cuming, Prayers
of the Eucharist: Early and Reformed (Collegeville, Minnesota: The Liturgical Press, 1990), 6.
909
St. Yared, BZM, 20. Yared referred to the Holy Eucharist as a “pure sacrifice,” which is administered in
compliance to the ancient Church’s priestly ordinance.ù“ይሴብሑከ ካህናት። የዓርጉ ለከ መሥዋዕተ ንጹሐ፥ ተቀቢዖሙ ቅብዓ
ክህነት። [The clergy shall praise You. Having been anointed with the ointment of ordination, they shall offer unto
You a pure sacrifice].” p. 22.
910
St. Yared, BZM, 37. Speaking of the origin of the Eucharistic Prayer, Enrico Mazza notes, “These prayers
that Jesus uttered at the supper are the origin and model of the Church’s Eucharistic prayer, or anaphora.”
Enrico Mazza, The Celebration of the Eucharist: The Origin of the Rite and the Development of Its
Interpretation, trans. Matthew J. O’Connell (Collegeville, Minnesota: The Liturgical Press, 1999), 19.
911
St. Yared, BZM, 20. Cf. Tovey, Inculturation of Christian Worship: Exploring the Eucharist, 69.
 221

ወለሥርየተ ኃጢአት። [His flesh became the bread of life and His blood also became the medicine

for sicknesses. Jesus said to His disciples, ‘Take and eat from this bread and let it be unto

you salvation and remission of sins’].”912

Cyril envisioned the Institution Narrative as the ultimate source of the efficacy of the

Eucharist. “He Himself has declared and said of the Bread, ‘This is My Body,’ who shall dare

to doubt any longer? And since He has affirmed and said, ‘This is My Blood,’ who shall ever

hesitate, saying, that it is not His blood?”913 Yared evoked the presiding role of Christ in the

Church’s Eucharistic celebration. “ዘአሜሃ ባረከ፥ ባርኮ እግዚኦ፤ ዘአሜሃ ቀደስከ፥ ቀድሶ እግዚኦ። ይእዜኒ ንንሣእ

ወንትመጦ፥ እምዝንቱ ኅብስት፥ መብልዓ ጽድቅ ዘለዓለም። [You, Who blessed then, bless it now, O Lord.

You, Who consecrated back then, consecrate it now, O Lord. And let us now take and

receive from this bread, which is the food for eternal righteousness].”914

Yared referred to the institution of the Holy Eucharist as far back as the Last Supper

where Christ was presiding over the celebration of mysteries. “ሃሌ ሉያ፥ ረፈቀ ምስሌሆሙ በድራር፥

ዘዲበ ኪሩቤል ይነብር፥ ወሎሙ አርአየ፥ ምሥጢረ ቊርባን፥ ንጉሠ ነገሥት፥ እግዚኣ ኵሉ ፍጥረት። [Hallelujah, He Who

is sitting upon the Cherubim, sat with them at the Supper. The King of kings and the Lord

of the entire creation showed to them the mystery of the Eucharist].”915 Yared observed the

efficacy of the Eucharistic celebration as the sacramental extension of the saving deeds of the

incarnate Christ. “ሀበነ እግዚኦ፥ ሥጋከ ወደመከ፥ ሀበነ ቅድሳቲከ ዘወሀብኮሙ ለአርዳኢከ፤ ኅብስተ ሕይወት፥ ኅብስተ

መድኃኒት ዘወረደ እምሰማያት፥ በዘይሠረይ ኃጢአት። [Grant us Your body and blood, O Lord. Give us

912
St. Yared, BZM, 37. Liturgical scholars refer to the Institution Narrative as “the liturgical account of the Last
Supper.” See Jasper and Cuming, Prayers of the Eucharist: Early and Reformed, viii.
913
St. Cyril of Jerusalem, Lectures on the Christian Sacraments, 68.
914
St. Yared, BZM, 45. It is important to note Yared’s perception of the dynamics of the two liturgical epithets:
“አሜሃ” - the historical (past) and “ይእዜኒ” – the liturgical present (imperative) reality of salvation history.
915
St. Yared, BZM, 83. In his historical analysis of the origin of the rite of the Eucharistic celebration, Enrico
Mazza observes, “The Eucharist is an imitation of the Last Supper.” Mazza, The Celebration of the Eucharist:
The Origin of the Rite and the Development of Its Interpretation, xiii. A little further, he said, “The Christian
Eucharist has its origin in the Last Supper.” See. p. 19.
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Your holy things, which You gave to Your disciples. This is the bread of life and bread of

salvation, which came down from heaven for the remission of sins].”916

4.1.2.3 The Sacramental Presence of Christ in the Eucharist

The sacramental presence of the Lord Christ in the Eucharistic banquet is at the heart

of Yared’s soteriology. The origin of the notion of Christ’s sacramental presence in the

Eucharist is rooted in the Last Supper, which likened the ecclesial body to the disciples. One

of his Eucharistic hymns asserted: “ሀበነ እግዚኦ፥ ሥጋከ ወደመከ፥ ዘወሀብኮሙ ለአርዳኢከ። [Grant us O

Lord, Your body and blood, which You gave to Your disciples].”917 The presiding office of

Christ at each Eucharistic celebration characterizes the apostolic root and authenticity of the

Church’s liturgical rite. “ወነአምን ከመ በአማን ሀሎ፥ ሥጋሁ ውስተ ዝንቱ ኅብስት፥ ወነአምን ከመ በአማን ሀሎ፥ ደሙ

ውስተ ዝንቱ ጽዋዐ ወይን። [We believe that His flesh is truly present in this bread and we believe

that His blood is truly present in this cup of wine].”918 The sacramental presence of Christ in

the Church’s liturgical banquet is the underlying principle of Yared’s Eucharistic theology.

This Eucharistic hymn is an indication of the liturgical continuity of the Last Supper, which

also affirms the sacramental presence of Christ in the Church’s Eucharistic bread and wine.

Yared confessed the unshakable faith of the Church about the sacramental presence

of Christ in the saving sacrament of the Eucharist. “ትሰግድ ለከ መካን፥ እንተ ፈረየት በዕፀ መስቀልከ።

ወተዓትበት በስምከ። ትበልዕ ኅብስተከ፤ ወተአምን ብከ፥ ከመ ሥጋከ ውእቱ ዘትበልዕ። ትሰቲ ወይነከ፥ ወተአምን ብከ፥ ከመ

ደምከ ውእቱ ዘትሰቲ። ወኢይትፈለጥ ጣዕመ፥ በውስተ አፉሃ፥ በእንተ ሃይማኖተ ልባ። [The barren, which flourished

with the tree of Your cross and was signed in Your name, shall worship You. She eats Your

bread and believes in You that it is Your body that she eats. And she drinks Your wine and

916
St. Yared, BZM, 73.
917
St. Yared, BZM, 76. Commenting on the presiding role of Christ and the subsequent ecclesiastical ministry
of the Eucharistic celebration, Jacob shared a similar view with Yared. See Connolly, “A Homily of Mâr Jacob
of Serȗgh on the Reception of the Holy Mysteries,” 285-287.
918
St. Yared, BZM, 4. Jacob of Serugh also maintained a similar view on this Yaredean tradition. See Connolly,
“A Homily of Mâr Jacob of Serȗgh on the Memorial of the Departed and on the Eucharistic Loaf,” 264.
 223

believes that it is Your blood that she drinks. And the taste does not alter within her mouth

on account of her heartfelt faith].”919 He noted that the Eucharistic celebration of the divine

economy and the reception of mysteries surpass human understanding. Participation in the

salvific grace entails the ecclesial community to approach the Eucharistic table in good faith.

Yared spoke of the Eucharist as the sacramental participation in the saving mystery

of Christ. “ወዘየአምን ይንሣእ፥ ወይትመጦ እምዝንቱ ኅብስት፥ ሱታፌ ሥጋሁ ወደሙ፥ ለኢየሱስ ክርስቶስ። [Let anyone

who believes take and receive from this bread, which is the share of the body and blood of

Christ].”920 Yaredean tradition speaks of the unity of heart (concordia) among the ecclesial

body resulted from the Eucharistic fellowship. Elsewhere, Yared affirmed the efficacy of the

Eucharistic banquet on the basis of Christ’s sacramental presence. “ነአኵተከ እግዚኦ ወንሴብሐከ፥

እስመ ከፈልከነ ንንሣእ፥ እምፍሬሃ ለምድር በአምሳለ ሥጋከ፤ ውእቱ ዝኒ ኅብስት ዘንትሜጦ፥ ወነአምን ከመ ሥጋከ ውእቱ፥

ዘተውህበ ለቤዛ ብዙኃን። [We give You thanks and we praise You, O Lord, for You granted us to

consume from the fruit of the earth in the likeness of Your flesh. And we believe that this

bread, which we receive, is Your body, which was given up for the redemption of many].”921

Yared provided another reference to the sacramental presence of Christ: “ወይን ዘኢኮነ

ቱሱሐ፥ ዘምሉዕ ቅድሐቱ፥922 በአምሳለ ደሙ ለክርስቶስ፥ አኮ በክ ዘትሬእዩ፥ ዲበ ዝንቱ ጽዋዕ፥ አላ መለኮቶ ኅቡዓ ደመረ። [A

wine that was not mingled and yet is poured into the cup in the type of the blood of Christ.

What you see in this cup is not perishable; instead He mingled His hidden divinity with

it].”923 Yared employed an important theme of the incarnation in which God hid divinity

919
St. Yared, BZM, 82.
920
St. Yared, BZM, 21. The Gə’əz term ‘ሱታፌ,’ which means koinonia, is the unity of the Church resulted from
the Eucharistic fellowship. The importance of the unifying role of the Eucharistic banquet is well illustrated in
the Ethiopic Mälkǝ’a Qurban (መልክዐ ቊርባን), also called a Poetic Eucharistic Hymn, which is one of the most
celebrated liturgical hymns of the EOTC. It is chanted during and after the distribution of the Holy Communion.
See Urdániz, A Glance Behind the Curtain: Reflections on the Ethiopian Celebration of the Eucharist, 78.
921
St. Yared, BZM, 28-29.
922
This part of the above hymnal text features Yared’s direct quote from Psalm 75:8.
923
St. Yared, BZM, 118. The ancient liturgical text of the Ethiopic Anaphora of the Apostles asserts the abiding
presence of Christ in the Eucharist. Prior to Eucharistic reception, the celebrant recites as follows: “I believe, I
believe, I believe and I confess, unto my latest breath, that this is the body and blood of our Lord and our God
 224

within humanity. “ነአኵተከ አበ መንፈስነ፥ ዘዳግመ ወለድከነ፤ ናቄርብ ለከ እምፍሬ አስካል፥ ዘውእቱ ደሙ ለክርስቶስ፥

ዘይፈለፍል በቅድስት ቤተ ክርስቲያን፤ ጽዋዓ ሕይወት፥ ጽዋዓ መድኃኒት እትሜጦ፥ ዘአልቦ ነውር፥ ደሙ ለክርስቶስ። [We give

You thanks, the Father of our spirit, Who begot us again. We shall offer unto You from the

cluster of fruit, which is the blood of Christ that will flow in the Holy Church. I shall receive

the cup of life and the cup of salvation, which is the blood of Christ without blemish].”924

Nowhere in his hymnary like the Eucharistic hymn (see below), did Yared express

more explicitly and emphatically about Christ’s sacramental presence in the Eucharist. He

exhaustively explained the efficacy of the precious blood of Christ by making a contrast to

the inefficacious blood of the Old Testament righteous and godly figures. The hymnal text

under consideration is worth quoting at some length:

ዝንቱ ደም፥ አኮ ከመ ደመ አቤል ጻድቅ፥ ዘእኁሁ ቀተሎ በቅንዓት፥ ዝንቱ ደም፥ አኮ ከመ ደመ ወለቱ
ለዮፍታሔ፥ እንተ አብዓ አቡሃ፥ መሥዋዕተ ለእግዚአብሔር፥ ዝንቱ ደም፥ አኮ ከመ ኢሳይያስ ነቢይ፥ ዘወሰርዎ
በሞሰርተ ዕፅ፥ ዝንቱ ደም፥ አኮ ከመ ደመ ኤርምያስ ነቢይ፥ ዘወገርዎ በአዕባን፥ ዝንቱ ደም፥ አኮ ከመ ደመ
ሕዝቅኤል ነቢይ፥ ዘቀተልዎ በምድረ ምድያም፥ ዝንቱ ደም፥ አኮ ከመ ደመ ናቡቴ እስራኤላዊ፥ ዘቀተልዎ
በእንተ ዓፀደ ወይኑ፥ ዝንቱ ደም፥ አኮ ከመ ደመ ዘካርያስ፥ ዘቀተልዎ በቤተ መቅደስ፥ ዝንቱ ደም አኮ ከመ
ደመ ዮሐንስ መጥምቅ፥ ዘቀተሎ ሄሮድስ፥ በእንተ ብእሲተ ፊልጶስ፥ ዝንቱ ደም፥ አኮ ከመ ደመ ሕፃናት፥ እለ
ቀተሎሙ ሄሮድስ፥ እንዘ የኃሥሦ፥ ከመ ይቅትሎ ለኢየሱስ፥ ዝንቱ ደም፥ ደመ እግዚእነ ኢየሱስ ክርስቶስ፥
ዘተክዕወ ለሥርየተ ኃጢአት፥ ዝንቱ ደም፥ ዘቀደሰ ኵሎ ዓለመ፥ ዝንቱ ደም፥ ዘአድኃኖ ለአዳም፥ ወለደቂቁ
እምሲዖል፥ ዝንቱ ደም፥ ዘአድኃኖ ለኖኅ፥ እማየ ዓይኅ፥ ዝንቱ ደም፥ ዘረሰዮሙ ወራስያነ መንግሥቱ ስቡሕ
በምጽአቱ፥ ዝንቱ ደም፥ ዘረሰዮሙ ወራስያነ መንግሥቱ፥ ለሐዋርያት ወለሰማዕት፥ ዝንቱ ደም፥ ዘኮነ ቤዛ ኵሉ
ዓለም።

This blood is not like Abel’s blood whose brother killed him with jealousy.
This blood is unlike the blood of Jephthah’s daughter whose father offered
her as a sacrifice to God. This blood is not like Isaiah’s blood whom they
slaughtered with a saw. This blood is unlike Jeremiah’s blood whom they
struck with stones. This blood is unlike Ezekiel’s blood whom they killed in
the land of Mid’i·an. This blood is not like the blood of Naboth the Israelite
whom they killed on account of his vineyard. This blood is unlike
Zech·a·rī’ah’s blood whom they murdered in the sanctuary. This blood is not
like the blood of John the Baptist whom Her’od killed on account of Philip’s
wife. This blood is unlike the blood of those children whom Her’od
murdered while seeking to kill Jesus. This blood is the blood of our Lord
Jesus Christ, which was poured for the forgiveness of sins. It is this blood,
which sanctified the entire world. It is this blood that saved Adam and his

and our Saviour Jesus Christ, which He took from the Lady of us all, the Holy Mary of twofold virginity, and
made it one with His Godhead without mixture or confusion, without division or alteration; … and this body He
gave up for our sake and for the life of us all.” EOP, The Liturgy of the Ethiopian Orthodox Church, 119.
924
St. Yared, BZM, 29.
 225

descendants from Hades. It is this blood that saved Noah from the flood. It is
this blood that made them heirs of His glorious Kingdom upon His coming.
It is this blood that made the Apostles and the martyrs heirs of His Kingdom.
It is this blood that has become redemption to the entire world.925

Yared’s perception of the sacramental presence of Christ in the Eucharistic banquet helps

the faithful to better recognize the importance of worthy reception of divine mysteries. The

soteriological implication of the Eucharistic reception is to attain Christification. Yared

ascribed to the Apostles the epithet “ለባስያነ ክርስቶስ። [Bearers of Christ].”926 Cyril elucidated

this theme in his mystagogical catechesis on the Eucharistic banquet: “For thus we come to

bear Christ in us, because His Body and Blood are diffused through our members; thus it is

that, according to the blessed Peter, we become partakers of the divine nature.”927 The divine-

human cooperation, which was at work in the mystery of the incarnation, is equally crucial

for the realization of sacramental union. Yared saw the bestowal of the manifold fruits of the

Eucharist as the ensuing outcome of a worthy reception. “ዘነሥአ እምኔሁ፥ በርትዕት ሃይማኖት፥ ይሣተፎ

መለኮቱ። [Whoever receives from the body and blood of Christ with right faith will participate

in His divinity].”928 To be in Christ means therefore to turn away from sinful behaviour and

real repentance leads people to take a new direction through a genuine change of heart.

Yared often exhorted the faithful to prepare themselves prior to their approaching of

the Eucharistic table. “‘እለ ይዘርኡ በአንብዕ፥ ወበሐሤት የዓርሩ።’ ወንሕነኒ ንዝራዕ ጸሎተ፥ ከመ ንርከብ ሕይወተ።

925
St. Yared, BZM, 163-164. Yared provided an array of biblical allusions, which allow him to emphasize the
inadequacy of the various sacrifices and offerings of the Old Testament. Cf. Gen. 4:3-8; Mt. 23:35; Heb. 12:24;
Jdgs. 11:29-39; Heb. 11:32; 1 Kings 20:1-16; Mt. 14:1-12; Mt. 2:16-18. Furthermore, the account of Jephthah’s
daughter is Yared’s mere typological reference to a female figure for the Eucharist. In this case, he might have
probably drawn this important imagery from Aphrahat, Ephrem and Jacob of Serug. Citing Jdgs. 11, Aphrahat
said, “Jephthah vowed a vow and offered up his first-born daughter (as) an offering (Jud, 11:30-39); Jesus lifted
up himself (as) an offering to his Father on behalf of all the Peoples.” Aphrahat, Demonstrations II, 215. See
also McVey, trans., Ephrem the Syrian: Hymns, 268-269. Jacob further elaborated this biblical episode where
he saw the sacrificial death of Christ in the type of Jephthah’s daughter; he also spoke of the Father in the
imagery of Jephthah. See Susan Harvey, Bride of Blood, Bride of Light: Biblical Women as Images of Church
in Jacob of Serug (Piscataway, New Jersey: Gorgias Press, 2009), 6-13.
926
St. Yared, BD, 289.
927
St. Cyril of Jerusalem, Lectures on the Christian Sacraments, 68. Cf. 2 Pet. 1:4.
928
St. Yared, BZM, 172. Tovey, Inculturation of Christian Worship: Exploring the Eucharist, 70.
 226

ወንሳተፍ ሥጋሁ ለክርስቶስ። [‘Those who sow in tears shall reap with joy.’ And let us sow prayer so

that we might receive life. And let us partake of the flesh of Christ].”929 A little further,

Yared admonished believers to prepare themselves by cleansing their bodily temple. “አንጽሑ

ሥጋክሙ፥ ሃሌ ሉያ፥ ወአኮ አልባሲክሙ፥ ሃሌ ሉያ፥ አንጽሑ ሥጋክሙ፥ ኩኑ ድልዋነ፥ ለምሥጢርክሙ፥ ከመ ትኵኑ ቤቶ፥

ለመንፈስ ቅዱስ። [Cleanse your body, Hallelujah, and not your clothes. Hallelujah, cleanse your

body and be prepared for your mysteries so that you might become the abode of the Holy

Spirit].”930 In sum, the sacramental presence of Christ in the Eucharistic bread and wine is

the basis for Yared’s conviction of the efficacy of the Eucharist, which also calls for a worthy

reception.

4.1.2.4 Eucharistic Liturgy: A Recapitulation of the Divine Economy

Yared spoke of the Church’s Eucharistic celebration as the liturgical anamnēsis of the

paschal mystery of Christ. Eucharistic Liturgy makes the mystery of salvation present to the

worshipping community. A Yaredean hymn reads: “አምጣነ ትበልዕዎ ለዝንቱ ኅብስት፥ ወትሰትይዎ ለዝንቱ

ጽዋዕ፥ እንዘ ሞትየ ትነግሩ፥ ወትንሣኤየ እንዘ ትዜንዉ። [As often as you eat this bread and drink this cup,

you shall enunciate My death and proclaim My resurrection].”931 This particular Eucharistic

hymn is reminiscent of the Pauline tradition, which reads, “For as often as you eat this bread

and drink the cup, you proclaim the Lord’s death until he comes.” (1 Corinthians 11:26).

The Church’s liturgical commemoration of the divine economy of salvation is rooted

in the Lord’s instruction: “Do this in remembrance of me” (Lk. 22:19).932 Yared explained the

divine economy of salvation in three chronological orders, namely: past event (historical),933

929
St. Yared, BZM, 143. The opening line of this particular hymn made a direct reference to Psalm 126:5, which
also reads, “May those who sow in tears reap with shouts of joy.”
930
St. Yared, BZM, 150. Yesehaq (Archbishop), The Structure and Practice of the Ethiopian Church Liturgy,
21. Cyril also emphasized the importance of cleanliness prior to the faithful’s approach to the Lord’s Table to
partake of the Eucharist. See also St. Cyril of Jerusalem, Lectures on the Christian Sacraments, 71-72.
931
St. Yared, BZM, 170.
932
Mazza, The Celebration of the Eucharist, 19.
933
“ከመ ንሳተፎ፥ በሞቱ ወበተንሥኦቱ፥ ተዘኪረነ ዘገብረ እግዚእነ። [Having remembered what our Lord has done, we shall
participate in His death and resurrection.” St. Yared, BD, 297.
 227

present reality (sacramental)934 and future hope (eschatological).935 Liturgy is the focal point

where salvation history mirrors the mystical crescendo of eschatology. Yared described the

historical and eschatological facets of the liturgy: “ሞቶ እንዘ ንነግር፥ ወትንሣኤሁ እንዘ ንትአመን፥ ዕርገቶ

ውስተ ሰማያት፥ ዳግመ ምጽአቶ በስብሐት፥ እንዘ ንሴፎ። [While we proclaim His death, we also believe His

resurrection and His ascension into heavens. We look forward to His return in glory].”936

Yared provided a striking parallel between the efficacious suffering of Christ and the

accompanying salvific grace bestowed to humanity. “አክሊለ ዘሦክ አስተቀፀሉከ፥ ዘበሰማያት ለነ፥ አክሊለ

ጽድቅ አስተዳሎከ፤ ሰቀሉከ ዲበ ዕፅ፥ ብሂዓ ዘምስለ ሐሞት አስተዩከ፥ ከመ ለነ ታስተየነ፥ ወይነ ትፍሥሕት ወሐሤት፤ ረገዙከ

ወተርኅወ ገቦከ፥ ከመ ለነ ተሀበነ፥ ሥጋከ ቅዱሰ፥ ወደመከ ክቡረ፥ ከመ ትጸግወነ። [They put a thorny crown upon

You; and yet You prepared for us the crown of righteousness in heaven. They crucified You

on the tree and they made You drink bile with vinegar so that You might make us drink the

wine of joy and gladness. They pierced You and Your side was opened so that You might

give us Your holy body and Your precious blood].”937 Yared’s liturgical exposition of the

mystery of the Eucharist essentially renders twofold implications: the celebration of the

passion, death and resurrection of Christ; and participation in His precious body and blood

that we receive in the likeness and appearance of the consecrated bread and wine.

Yared envisioned the Church’s liturgical worship as the arena of God’s glory. “ነአኵተከ

ወንሴብሐከ፥ እስመ ወረድከ እምሰማይ፥ ከመ ታድኅን ልሕኩተከ። [We give You thanks and praise, for You

descended from heaven to save your handiwork].”938 He saw the typological prefiguration

934
“ዘዚአሁ ጸጋ የሀበነ፥ ሱታፌ ሥጋሁ ለክርስቶስ፥ ክቡር ደሙ ዘውኅዘ እምገቦሁ፥ ዘይቄድሰነ ነፍሰነ ወሥጋነ፥ ወያነጽሐነ እምጌጋይነ። [He
shall grant us His grace, which is also the participation of the body of Christ and His precious blood that gushed
from His side, which shall sanctify our body and soul and also purify us from our transgressions].” St. Yared,
BZM, 103.
935
“በከመ ይቤ ጳውሎስ፥ ዘበላዕሉ ሀልዩ፥ ኀበ ሀሎ ክርስቶስ፥ እስመ ህየ ቤትነ፥ ወህየ ማኅደርነ፥ ዘኪያሁ ንጸንሕ ወንሴፎ። [As Paul said,
‘Seek what is on high where Christ is. For our abode and residence is there, which we look forward and wait
for’].” St. Yared, BD, 135, 147. Yared presumably employed the Pauline imagery to explain the yearning of the
earthly militant Church, which is en route to join the triumphant Church in heaven. Cf. Col. 3:1-3.
936
St. Yared, BD, 332.
937
St. Yared, BZM, 84.
938
St. Yared, BD, 179.
 228

of the eternal priesthood of Christ in Melchizedek. “መጽአ ወልድ ውስተ ዓለም፥ ወለብሰ ሥጋነ፥ ሰብአ ኮነ፥

በአርአያ ዚአነ … ሊቀ ካህናት ፍጹመ ተሰይመ፥ በከመ ይቤ ዳዊት በመዝሙር፥ አንተ ካህኑ ለዓለም። [The Son came into

the world and assumed our flesh. He became human in our image … He is called the Perfect

High Priest, as David said in the Psalm, ‘You are a priest forever according to the order of

Mel·chiz’e·dek’].”939 Yared further illustrated the priesthood of Christ in His reception of the

gift of frankincense at His Nativity. “ዕጣነ ያበውኡ፥ በእንተ ክህነቱ። [They shall offer frankincense

on account of His priesthood].”940

Yared underscored the dynamic nature of the Eucharistic celebration of the Church.

He provided some explicit reference to affirm the presiding role of Christ in the Eucharistic

celebration: “ደመረ ሥጋሁ፥ ውስተ ዝንቱ ኅብስት፥ ወከዓወ ደሞ፥ ውስተ ዝንቱ ጽዋዐ መድኃኒት። [He mingled His

body into this bread and He poured His blood into this cup of salvation].”941 Eucharistic

celebration makes the divine economy of salvation present to the ecclesial body. Yared thus

observed: “ወናሁ ደም ንጹሕ፥ ተክዕወ በእንቲአየ በጎልጎታ፥ ይኬልሕ ህየንቴየ። [Behold, the pure blood that

shed for me on Golgotha cries aloud on my behalf].”942 The liturgical anamnēsis of salvation

history makes the ecclesial body encounter Christ while looking forward to the

eschatological hope. Eucharistic Liturgy is thus the focal point where the various aspects of

salvation converge.943

939
St. Yared, BD, 169. Cf. Ps. 110:4; Heb. 5:6; 7:20-21.
940
St. Yared, BD, 185. Yared made some liturgical and typological allusions to Matthew 2:11 and Hebrews
7:26.
941
St. Yared, BZM, 56.
942
St. Yared, BZM, 86. One of the ancient Ethiopic Eucharistic Prayers thus corroborates: “ወናሁ ደመ መሢሕከ
ንጹሕ፥ ዘተክዕወ በእንቲአየ በቀራንዮ፥ ይኬልሕ ህየንቴየ። ዝንቱ ደም ነባቢ፥ ይኵን ሠራዬ ኃጢአትየ ለገብርከ። [And behold the pure
blood of your Messiah, which was shed for me upon Calvary, cries aloud in my stead. Grant that this speaking
blood maybe the forgiver of me your servant].” EOP, ed., The Liturgy of the Ethiopian Orthodox Church, 121.
943
“ንፌኑ ስብሐተ፥ ወናዕርግ ፍሬ ከናፍሪነ፥ ንግበር ተዝካረ ሕማማቲሁ፥ ተዝካረ ትንሣኤሁ እሙታን። በደሙ ቤዘወነ፥ ወኮነ መድኃኒተ
ነፍስነ። ከመዝኬ ሊቀ ካህናት፥ ይደልወነ ዘይክል፥ አሕይዎ ሕማምነ፥ ትእምርተ ሰላምነ፥ ውእቱ ኢየሱስ ክርስቶስ። [We offer glory and
we ascend the fruit of our lips. Let us make the commemoration of His passion and resurrection from the dead.
He redeemed us with His blood, and He became the salvation of our soul. It is right for us to have such a High
Priest Who is able to heal our diseases. Jesus Christ is the sign of our peace].” St. Yared, BD, 291.
 229

The Holy Spirit is also envisioned as playing a leading role in the Church’s liturgical

celebration: “ዝኒ ኅብስት ይኵነነ ሥጋሁ፥ ወዝኒ ጽዋዕ ደመ ገቦሁ፤ መንፈስ ቅዱስ ይረድ፥ በአምሳለ ነደ እሳት። [Let this

bread be His body for us and let this cup be the blood that flowed from His side. Let the

Holy Spirit descend in the likeness of blazing fire].”944 Yared employed the imagery of fire in

his liturgical hymnary to show the divine economy of the Holy Spirit. As was explained in

section 4.1.2.1, for instance, Yared took the imagery of the live coal of Isaiah to emphasize

the efficacy of the Holy Eucharist.945 Elsewhere, he said, “ፈኑ ለነ፥ መንፈሰከ ቅዱሰ፥ እሳት በላዒ ዘኢይክሉ

ቀሪቦቶ። እንተ ትበልዕ ህሊና ርኵሰ፥ ወታውዒ ኃጣውዐ። ወሀበነ ሥጋሁ ቅዱሰ፥ ወደሞ ክቡረ፥ እሳት በላዒ። [Send to us

Your Holy Spirit, Who is an unapproachable and consuming fire that will consume wicked

thoughts and also burn sins. And He gave us His body and His precious blood – consuming

fire].”946

As was mentioned in section 2.3, Yared referred to Sunday, which is also known as

the “Christian Sabbath,” as a special day for the entire ecclesial body to participate in the

Eucharistic celebration.947 He further characterized the Christian Sabbath as the Church’s

944
St. Yared, BZM, 175. It is not clear whether Yared is referring to the biblical account of Pentecost where the
Holy Spirit descended upon the disciples in the form of fire. Cf. Acts 2:1ff. For a helpful discussion on Yared’s
biblical, liturgical and theological perspective of the prime role of the Holy Spirit, especially in the Eucharistic
celebration See Kidane, “The Holy Spirit in the Ethiopian Orthodox Täwaḥədo Church Tradition,” 179-205.
945
“ዘአስተርአዮ ለሙሴ፥ በደብረ ሲና በነደ እሳት፥ … ኢየሱስ ምሥጢረ ኅቡዓ፥ ከሠተ ለአርዳኢሁ፤ ሙሴኒ ይቤ … አንተ ውእቱ፥ ዘኢተዘርዓ
ኅብስተ ሕይወት። አንተ ውእቱ ጽዋዓ መድኃኒት፥ ዘትሠሪ አበሳ ወኃጢአተ። [He revealed to Moses in the blazing fire on Mount
Sinai … Jesus revealed a hidden mystery to His disciples. Moses said … ‘You are the Bread of Life that is not
sowed. You are the Cup of Salvation that forgives sins and transgressions’].” St. Yared, BZM, 120. Ephrem, in
one of his most celebrated Eucharistic Hymns, observes, “The Seraph could not touch the fire’s coal with his
fingers, (Isa. 6:6-7, the coal only touched Isaiah’s mouth: the Seraph did not hold it, Isaiah did not consume it,
but our Lord has allowed us to do both)!” Brock, Treasure-house of Mysteries: Explorations of the Sacred Text
Through Poetry in the Syriac Tradition, 277. See also p. 279.
946
St. Yared, BZM, 170. He further said, “ዝንቱ ኅብስት፥ እንዘ ውስጡ እሳት፤ ያበርህ ልበክሙ፥ ወያውዒ ኃጢአተክሙ። [This
bread inside of which is fire, illumines your heart and burns your sins].” St. Yared, BZM, 160. Syriac tradition is
rich in the predominant imagery of “fire,” as symbol of the Holy Spirit, especially in relation to Baptism and the
Eucharist. “In fire is the symbol of the Holy Spirit, it is a type of the Holy Spirit who is mixed in the baptismal
water so that it may be for absolution, and in the bread, that it may be an offering.” See Brock, The Holy Spirit
in the Syrian Baptismal Tradition, 13.
947
“ንዒ በሰላም፥ ሰንበተ ክርስቲያን፥ እንተ ይእቲ፥ ርእሰ በዓላት ቀደምት፤ ንዒ በሰላም፥ ዕለተ እሑድ፥ ትንሣኤሁ ለክርስቶስ፤ ንዒ በሰላም
በኵረ መዋዕል፥ ዘብኪ ተሠርገወ፥ ኵሉ ዓለም። [Come in peace, the Christian Sabbath, which is also the crown of ancient
feasts. Come in peace, the day of Sunday, which is the resurrection of Christ. Come in peace, the firsborn of the
year with which the entire world became adorned].” St. Yared, BD, 292.
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liturgical anticipation of the eschatological consummation. “ትሰፍን ሰንበተ እሑድ፥ ርእሰ ኵሎን ዕለታት፥

አሜሃ አልቦ ወርኅ ወኢፀሐይ፥ ኢክረምት ወኢሐጋይ። [Sunday the Sabbath, which is the crown of all days,

shall prevail. For then there will be neither moon and sun nor winter and summer].”948 The

liturgical enactment of the manifold events of salvation, which took place in the historical

life of Christ, gives the assurance of the future eschatological hope.

Yared placed the resurrection of Christ on the Christian Sabbath at the core of the

weekly Eucharistic celebration. “ናዕርግ ስብሐተ ለዘሐመ ወሞተ፥ … እስመ አብርሃ፥ ክርስቶስ በትንሣኤሁ፥ ዮም፥

በዛቲ ዕለት፥ ተንሥአ፥ ክርስቶስ እሙታን። [Let us ascend glory to Him Who suffered and died … For

Christ illumined with His resurrection. Today, on this very day, Christ rose up from the

dead].”949 He spoke of the observation of the Christian Sabbath on account of the glory of

Christ’s resurrection. “ወቀደሳ በእንተ ትንሣኤሁ፥ አክብርዋ ወአልዕልዋ። [Observe and make holy the

Christian Sabbath for He blessed her in His resurrection].”950 On the basis of Yaredean

premises, the Eucharist is the liturgical recapitulation of the divine economy of salvation.951

4.1.2.5 Yared’s Twofold Epiclesis in the Eucharistic Liturgy952

The prominent role of the Holy Spirit in the Eucharistic Liturgy is a crucial theme of

Yared’s soteriology. He often emphasized the rite of the invocation of the Holy Spirit at the

Church’s Eucharistic celebration. “ይረድ መንፈስ ቅዱስ ወሕይወት፥ ዲበ ዝንቱ ቊርባን፥ ዘቤተ ክርስቲያን። [Let

the Holy Spirit and Life descend upon this Eucharist of the Church].”953 Yared’s Eucharistic

948
St. Yared, BD, 404.
949
St. Yared, BD, 295. Cf. Bobrinskoy, The Mystery of the Trinity: Trinitarian Experience and Vision in the
Biblical and Patristic Tradition, 307-308.
950
St. Yared, BD, 124. Cf. Louis Berkhof, The History of Christian Doctrines (Edinburgh: The Banner of Truth
Trust, 2002), 65-67, 165.
951
Tovey, Inculturation of Christian Worship: Exploring the Eucharist, 61.
952
For a useful discussion and summary treatment of the nature and works of the Holy Spirit in the Ethiopic
biblical-liturgical tradition, especially in the Yaredean hymnal corpus see Kidane, “The Holy Spirit in the
Ethiopian Orthodox Täwaḥədo Church Tradition,” 179-205.
953
St. Yared, BZM, 10. The Ethiopic term for the Eucharist is “ቊርባን” (i.e., Qurban). It derives from the Gə’əz
root “ቀርበ,” which refers to a liturgical approach to the Holy Mysteries of God. The Eucharist gives access to the
human fellowship with God (koinonia). See, Kəflē, The Book of Grammar, 807. Elsewhere, Yared rendered a
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epiclesis reveals a twofold purpose of the Holy Spirit in the Eucharistic celebration, namely:

the consecration of the oblation and also the sanctification of the worshipping community.

“እምዚአነ ዘዚአከ ጸጋ፥ አቅረብነ ለከ፥ ከመ ትፈኑ ላዕሌነ፥ መንፈሰከ ቅዱሰ፥ ዲበ ዝንቱ ኅብስት፥ ወቊርባን ዘቤተ ክርስቲያን፥

ወኪያነኒ አብዓነ፥ ውስተ ውሣጤ መንጦላዕት፥ ኀበ ቦአ ኢየሱስ፥ ሐዋርያነ እምቅድሜነ። [From what is ours, which is

Your own gift, we offered to You so that You might send Your Holy Spirit upon us and

upon this bread and oblation of the Church. And make us enter the interior curtain wherein

Jesus our Apostle entered before us].”954

Yared spoke of the liturgical administration of the sacrament of the Eucharist within

the context of the Church. “ፈኑ መንፈሰከ ቅዱሰ፥ ዲበ ዝንቱ ኅብስት፥ ወቊርባን ዘቤተ ክርስቲያን። [Send Your

Holy Spirit upon this bread and oblation of the Church].”955 He further mentioned the

sanctification of the ecclesial body with the descent of the Holy Spirit during the Eucharistic

celebration. “ኅብስተ ሕይወት፥ ዘወረደ እምሰማያት፥ ወጽዋዓ ወይን፥ ዘሐዳስ ሥርዓት፤ መንፈሰከ ቅዱሰ፥ እግዚኦ ፈኑ ለነ፥

ነፍሰነ ወሥጋነ፥ ዘይቄድሰነ። [This is the bread of life that descended from the heavens and the cup

of wine for the new ordinance. Send unto us, O Lord, Your Holy Spirit that will sanctify our

body and soul].”956 Yared employed different terms to indicate the multi-activities of the

Holy Spirit: “ፈኑ እዴከ ቅድስተ፥ ወመዝራዕተከ ልዕልተ፥ ዲበ ዝንቱ ኅብስት፥ ወዲበ ዝንቱ ጽዋዕ፥ ይኅድር ወያዕርፍ

variant text with the omission of ‘Life’ from the above hymnal text. “ይረድ መንፈስ ቅዱስ፥ ዲበ ዝንቱ ቊርባን፥ ዘቤተ
ክርስቲያን። [Let the Holy Spirit descend upon this Eucharist of the Church].” St. Yared, BZM, 53. The hymnal
insertion of the epiphet “Life” is most likely a liturgical reminiscent of the early Church’s creedal affirmation of
the divinity of the Holy Spirit. “… And in the Holy Spirit, the Lord and life-giver ...” See J. N. D. Kelly, Early
Christian Creeds, 3rd ed., (London: Continuum, 2006), 298.
954
St. Yared, BZM, 44-45. Ephrem’s Eucharistic hymn sheds some important light on the double purpose of
Eucharistic epiclesis, namely: the descent of the Holy Spirit on the oblation and the ecclesial body. Brock, The
Luminous Eye, 108. A little further, he also spoke of the liturgical allusion of the veil of the sanctuary. “There is
a Hidden Power within the sanctuary’s veil, a power that no mind has ever confined … over this veil on the
altar of reconciliation.” Brock, Treasure-house of Mysteries: Explorations of the Sacred Text Through Poetry in
the Syriac Tradition, 278.
955
St. Yared, BZM, 36, 140.
956
St. Yared, BZM, 150.
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ወይጸልል፥ መንፈሰከ ቅዱሰ፥ ፈኑ ለነ። [Send Your holy hand and Your mighty arm upon this bread

and this cup. Send to us Your Holy Spirit and let Him dwell, rest and overshadow].”957

The sacramental actualization of the divine economy of salvation is effected through

the presence and active operation of the Holy Spirit. Yared emphasized the dual purpose of

Eucharistic epiclesis, namely: the invocation of the Holy Spirit over the Eucharistic gifts and

upon the faithful. One of his Eucharistic hymns reads, “መንፈሰከ ቅዱሰ፥ እግዚኦ ፈኑ ለነ፤ ባርክ ፍሬሃ

ለምድር፤ ዘአሜሃ ባረከ፥ ባርኮ እግዚኦ፤ ዘአሜሃ ቀደስከ፥ ቀድሶ እግዚኦ። ይእዜኒ ባርከነ፥ በማኅበርነ ሀሉ ምስሌነ፥ መንፈሰከ

ቅዱሰ፥ ፈኑ ለነ። ይምጻእ ላዕሌነ፥ መንፈሰ ቅዱሰ ወይምላዕ ውስተ አልባቢነ፤ አሜን፥ አሜን ንበል ኵልነ። [Send Your Holy

Spirit unto us, O Lord. Bless the fruit of the earth. O Lord, You Who blessed then, bless this

bread now. O Lord, consecrate this wine, as You consecrated then. Bless us now in our

assembly and be with us. Send Your Holy Spirit to us. Let the Holy Spirit come upon us and

fill our hearts. Let us all say, amen, amen].”958 Yared appealed to Christ to preside over the

consecration of the Eucharistic bread and wine, just as He did officiate to His disciples at the

Last Supper. Important to note is Yared’s employment of past and imperative forms, which

corresponds to the historical events and liturgical actualization of Christ’s same actions.

Yared emphasized the unifying role of the Eucharist. “ደምረነ ነሀሉ፥ ምስለ ኵሎሙ ቅዱሳኒከ

አበው። ደምረነ ነሀሉ፥ ቅድመ ገጽከ፥ በስብሐት ዮም። ከመ ዝንቱ ጽዋዓ ወይን፥ ዘቱሱሕ ደምከ ውስቴቱ፥ አልቦ ዘይክል ሌልዮቶ፥

፩ዱ ውእቱ መለኮቱ። [Count us worthy among all Your saints. Count us worthy to be in Your

presence today with glory. As Your blood is mingled into this cup of wine, no one is able to

separate it because of its unity with divinity].”959 Relying on the ancient apostolic tradition

957
St. Yared, BZM, 151. Yared’s liturgical familiarity and theological proximity to the early Syriac tradition,
would allow him to speak of the Spirit’s multi-actions as the “Holy Hand,” and “Mighty Hand” of God.
958
St. Yared, BZM, 139. As was explained, Yared’s twofold epiclesis is addressed to the Father to send the
Holy Spirit upon the Eucharistic bread and wine, as well as upon those who are sharing the Eucharistic banquet.
It is worth noting the Holy Spirit’s dual action, which dwelt both on the altar and upon the liturgical assembly.
959
St. Yared, BZM, 127.
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of Didache 9:4,960 Yared said, “በከመ አስተጋባዕካ ለዛቲ ኅብስት፥ እንዘ ዝሩት ይእቲ፥ ማዕከለ አድባር ወአውግር፤

ከማሃ ለነኒ፥ አስተጋብዓነ በመለኮትከ፥ ውስተ ዘየዓቢ ሕሉና። [As You gathered this bread while it was

scattered upon the mountains and hills, may You also gather us with Your divinity into a

lofty subsistence].”961 He thus alluded to a Eucharistic unity that is of a twofold nature:

communion with God and fellowship with the saints. It is important to bear in mind Yared’s

notion of Eucharistic celebration as the liturgical participation of the ecclesial body of the

historical in the sacred time of eternity.962

Yared recounted the prominent role of the Holy Spirit in the economy of salvation.

“መንፈስ ቅዱስ፥ ጰራቅሊጦስሃ አውረደ፥ ከመ ይቤዙ ኵሎ ዓለመ። [He made the Holy Spirit, also the Paraclete

to descend so that He might redeem the entire world].”963 The realization of the incarnation

through the works of the Holy Spirit964 yet evokes some mystical resemblance to the Spirit’s

work of consecration and sanctification of the Eucharistic elements during the Church’s

liturgical celebration.965 In light of the pressing issue of the sanctification and transformation

960
“As this fragment of bread was scattered upon the mountains and was gathered to become one, so may your
church be gathered together from the ends of the earth into your kingdom.” See Ehrman, ed. and trans. The
Apostolic Fathers: I Clement, II Clement, Ignatius, Polycarp and Didache, 431. Aaron Milavec, The Didache:
Text, Translation, Analysis, and Commentary (Collegeville, Minnesota: The Liturgical Press, 2003), 23.
961
St. Yared, BZM, 85.
962
Speaking of the significance of the distinction between ordinary (historical) time and sacred (liturgical) time
in the early Syriac tradition, Sebastian Brock remarks, “Ordinary time concerns a linear sequence of events,
whereas in sacred time there is no before and after; what matters in sacred time and sacred space is the quality
of the salvific event, and not when or where it happened.” Sebastian P. Brock, Spirituality in the Syriac
Tradition (Baker Hill, Kottayam: St. Ephrem Ecumenical Research Institue, 2005), 36.
963
St. Yared, BD, 333.
964
“ወይቤላ፥ መንፈስ ቅዱስ፥ ይመጽእ ላዕሌኪ፥ ወኃይለ ልዑል ይሠገው፥ ወይትወለድ እምኔኪ። … ወኃይሉሰ ለልዑል፥ ወልዱ ወቃሉ ለአብ፥
ውእቱ ዘወረደ ኀቤነ፥ ቃል ሥጋ ኮነ፥ ወኢተመይጠ እምህላዌሁ። [The angel said to her, ‘The Holy Spirit will come upon you
and the Power of the Most High will become incarnate and He will be born from you’ … And the Power of the
Most High is the Word and Son of the Father. He descended to us. The Word became flesh, and His nature did
not change].” St. Yared, BD, 169-170. Added to that, Yared also said, “መጽአ ኀቤነ፥ ወኃደረ ውስተ ሥጋነ በመንፈስ ቅዱስ፤
ከመ ኪያነ ያቅርበነ ኀበ አቡሁ፥ ይከሥት ብርሃነ፥ ይናዝዝ ኅዙናነ፥ ክርስቶስ መጽአ ኀቤነ።” St. Yared, BZM, 52. Apart from the
Book of Dəggwa, Yared’s Book of Zəmmarē extensively deals with the economy of the Holy Spirit in the
mystery of the incarnation, the sacramental life of the Church and in the life of the faithful. The Book of
Zəmmarē consists of different Eucharistic hymns that are chanted during and after the distribution of the Holy
Communion. In section 1.2.3, I have provided the five subsections of the Book of Zəmmarē, namely: Bread
(Həbəsət), Cup (Ṣəwa’ə), Spirit (Mänəfäs), Anaphora (Äkotēt) and Mystery (Məsṭir). St. Yared, BZM, i-ii, iv.
See also Wärqənäh, Ethiopian Traditional Scholarship, 102-104.
965
“ዝኒ ኅብስት ይኵነነ ሥጋሁ፥ ወዝኒ ጽዋዕ ደመ ገቦሁ፤ መንፈስ ቅዱስ ይረድ፥ በአምሳለ ነደ እሳት። [Let this bread be His body for
us and let this cup be the blood that flowed from His side. Let the Holy Spirit descend in the likeness of blazing
 234

of the ecclesial community, Yared adamantly exhorted the faithful to prepare themselves for

the reception of the Holy Spirit. “ጹሙ ወጸልዩ፥ በንጹሕ ልብ፥ ከመ ትንሥኡ ጸጋሁ፥ ለመንፈስ ቅዱስ። [Fast and

pray with pure heart so that you might receive the grace of the Holy Spirit].”966

Yaredean tradition upholds the twofold epiclesis in the Church’s Eucharistic Liturgy.

The main purpose of the invocation of the Holy Spirit is the consecration of the Eucharistic

hosts, which make them the precious body and blood of the Lord Christ. Added to that, the

Holy Spirit also accomplishes the sanctification and unification of the faithful.967 Yared’s

theology of the Eucharist looks back to the exuberant mystery of the incarnation, which took

place through the power and work of the Holy Spirit.

In what follows, I will briefly present Yared’s explanation of some of the fruits of the

Holy Eucharist, as exemplified in his hymnal corpus. Among these important fruits of the

Holy Eucharist are: spiritual nourishment, remission of sins, purification and sanctification,

healing and divine knowledge, and eternal life (the gift of immortality and incorruptibility).

4.1.2.6 Fruits of the Holy Eucharist

The Holy Eucharist comprises of the liturgical enactment of the divine economy of

salvation and the human participation in the salvific grace. Yared coined various epithets to

the Eucharist to describe the manifold fruits of reception of the precious body and blood of

Christ. “ወሀበነ ሥጋሁ፥ ኅብስተ ሕይወት፥ ኅብስተ መድኃኒት፥ ኅብስተ ፍሥሐ ወሐሤት። ወወሀበነ ጽዋዐ ሕይወት፥ ጽዋዐ

መድኃኒት፥ ደሞ ክቡረ፥ ለሥርየተ ኃጢአት። [He gave us His body, which is the bread of life, the bread

of salvation, the bread of joy and gladness. And He gave us His precious blood, which is the

fire].” St. Yared, BZM, 175. Yared explicitly mentioned the leading role of the Spirit in the Church’s Eucharistic
celebration: “ዲበ ዝንቱ ኅብስት፥ ወዲበ ዝንቱ ጽዋዕ፥ ይኅድር ወያዕርፍ ወይጸልል፤ መንፈሰከ ቅዱሰ ፈኑ ለነ። [Send to us Your Holy
Spirit upon this bread and this cup and let Him dwell, rest and overshadow].” St. Yared, BZM, 151.
966
St. Yared, BD, 140.
967
Urdániz, A Glance Behind the Curtain: Reflections on the Ethiopian Celebration of the Eucharist, 84.
 235

cup of life and cup of salvation for the remission of sins].”968 The multiplicity of the above

Eucharistic epithets reveals the multifaceted themes of salvation that are recurred in Yared’s

Eucharistic theology and spirituality. Spiritual nourishment is the primary fruit of the Holy

Eucharist, which flourishes and sustains the ecclesial body.

4.1.2.6.1 Spiritual Nourishment

The mysteries of Baptism and the Eucharist are closely intertwined, as exemplified in

the Yaredean liturgical corpus. The Church’s Eucharistic banquet nourishes and sustains the

mystical body of Christ. Yared put it thus: “ንዑ ንርፍቅ፥ ውስተ ምርፋቅ ሰማያዊ፥ ከመ ንብላዕ፥ ማዕደ ሰማያዌ፤

ከብካበ ገብረት፥ እምነ ቤተ ክርስቲያን፥ መርዓተ መንፈስ ለደቂቀ ንጉሥ፤ ወትፈቅድ ትትፈሣሕ ምስለ ፍቁራ፤ ሥጋሁ ትመትር፥

ወታነብሮ ውስተ ማዕድ፥ ከመ ይብልዑ ወይጽገቡ፥ አሕዛብ ወኵሉ ዓለም። [Come and let us sit at the heavenly

dinning room so that we might eat the heavenly banquet. Our Mother Church, which is the

bride of the Spirit, arranged a wedding feast for the children of the King. She wants to

rejoice with her Beloved. She cuts His flesh and puts it on the table so that people and the

entire world might eat and become satiated].”969

Yared’s explanation of the fruits of the Eucharist embraced the twofold aspects of the

Eucharist: the liturgical anamnēsis of the salvific deeds of Christ and the participation in the

heavenly banquet. The efficacy of the Eucharist to nourishing souls is at the heart of Yared’s

liturgical soteriology. He spoke of the Eucharist as the fruit of salvation, which is plucked

from the tree of the cross. “ወጥዑመ ፍሬ፥ አንተ አርአይከ፥ ወበቀራንዮ አንተ አርአይከ ትሕትናከ፥ በዲበ ዕፀ መስቀል።

[You revealed a sweet fruit on Calvary. And You showed Your humility on the tree of the

cross].”970 On the basis of his Marian typology, Yared described the Eucharist as spiritual

968
St. Yared, BZM, 3-4.
969
St. Yared, BZM, 162.
970
St. Yared, BD, 62. The imagery of Christ as sweet fruit is widely known in the early Syriac tradition. See
Brock, Bride of Light, 34, 38, 41-42, 78, 96.
 236

nourishment for the entire humanity. “ዘመና ጎሞር፥ ሲሳየ ኵሉ ፍጡር። [You are the omer of the

manna, which is food for the entire creation].”971 Elsewhere, he saw the human participation

in the divine life through the Eucharistic reception: “በእንተ ሔዋን ተዓጽወ ኆኅተ ገነት፥ ወበእንተ ማርያም

ድንግል፥ ተርኅወ ለነ ዳግመ፥ ከፈለነ ንብላዕ እምዕፀ ሕይወት። ዘውእቱ ሥጋሁ ለክርስቶስ፥ ወደሙ ክቡር። [The gate of

Paradise was shut because of Eve; and it is re-opened for us on account of the Virgin Mary.

He made us eat from the Tree of Life, which is the precious body and blood of Christ].”972

As was mentioned, Yared used the manna imagery to explain the nourishing role of

the Eucharist. “ደመና ቀሊል፥ ዘትፀውር መና፤ ማርያም ይእቲ ንጽሕት በድንግልና፤ እስመ እምከርሣ ሠረፀ፥ ፍሬ ስብሐት።

[Mary, who is pure in her virginity, is likened to the light cloud that carried the manna. For

the fruit of glory has sprouted from her womb].”973 Yared provided a typological parallel

between the manna and the Eucharist, which provided nourishment to both the people of

Israel and Christians respectively. Yared took the imagery of the manna as a typological

prefiguration of the Eucharist. “እግዝእትየ፥ ሙዳዩ ለመና። [My Lady, you are the basket for the

manna].”974 He further spoke of St. Mary as bearer of the manna. “መሶበ ወርቅ፥ እንተ መና፤ ንጉሠ

፳ኤል ተፀውረ በማኅፀና። [Mary is the golden pot of the manna, for the King of Israel was carried

in her womb].”975 Commenting on the Eucharistic nourishment, Yared provided a useful

liturgical allusion to Jesus’ words to the Samaritan woman. “ወይቤላ ኢየሱስ ለሳምራዊት፥ ዘበልዓ ሥጋየ

ኢይመውት፥ ወዘሰትየ ደምየ ኢይጸምዕ፤ ሥጋሁኒ ኮነ፥ ኅብስተ ሕይወት፥ ወደሙኒ ኮነ፥ መፍትሔ ሕማማት። [Jesus said to

the Samaritan, ‘Whoever eats My flesh will not die. And whoever drinks My blood will not

be thirsty.’ His flesh has become the bread of life and His blood has become the medicine of

971
St. Yared, BD, 227. He made an allusion to the account of the manna and the omer. See Exodus 16:16ff.
972
St. Yared, BZM, 173.
973
St. Yared, BD, 380.
974
St. Yared, BD, 327. Cf. Danielou, From Shadows to Reality, 160-161.
975
St. Yared, BD, 386. The ancient text of the Ethiopic Eucharistic Liturgy also corroborates, “አንቲ ውእቱ፥ መሶበ
ወርቅ ንጹሕ፥ እንተ ውስቴታ መና ኅቡዕ፥ ኅብስት ዘወረደ እምሰማያት፥ ወሀቤ ሕይወት፥ ለኵሉ ዓለም። [You are the pot of pure gold
in which is hidden the manna, the bread which came down from heaven giving life unto the entire world].”
EOP, The Liturgy of the Ethiopian Orthodox Church, 36.
 237

sicknesses].”976 Elsewhere, Yared also referred to Christ as spiritual food and drink. “ኅብስት

ለርኁባን፥ አንቅዕት ለጽሙዓን። [He is bread for the hungry and drink for the thirsty].”977

Yared saw the Eucharist as the ultimate source of spiritual nourishment. “ሥጋሁ ቅዱስ፥

መብልዓ ጽድቅ ለሰብእ። [His precious body is true food for humans].”978 He envisioned the

Eucharistic reception as participation in the divine banquet of Christ. “ወመጠወነ ጽዋዓ ሕይወት፥

ወረሰየነ ሱታፌ፥ ለሥጋ ዚአሁ። [And He gave us the drink of life and He made us partakers of His

flesh].”979 Yared often related the Eucharistic banquet to the Church because it sustains the

mystical body of Christ. “ትብል ቤተ ክርስቲያን፥ ‘ተሠርዐ ማዕድ በላዕሌየ፥ እንከሰ እበልዕ ወእጸግብ፥ እምሥጢረ ሥጋሁ

ለክርስቶስ፥ ዘተውህበ ለአርድእት፥ ዝኬ ውእቱ ኅብስተ ሕይወት።’ [The Church says, ‘A banquet table was

prepared for me. Henceforth, I shall eat and become satiated with the mystery of Christ’s

flesh.’ This is the bread of life, which was given to the disciples].”980

Yared emphasized the necessity of the Eucharistic nourishment on the basis of Jesus’

discourse on the importance of the Eucharist. “በከመ ይቤ በወንጌል፥ ‘ዘበልዓ ሥጋየ ኢይመውት፤ … ዘሰትየ

ደምየ፥ ኢይጸምዕ፤ … አነ አንቅዕት፥ ለጽሙዓን።’ [As He said in the Gospel, ‘Whoever eats My flesh will

not die … Whoever drinks My blood will not be thirsty … I am the fountainhead for the

thirsty’].”981 He often called the Eucharistic meal as “ማዕደ ገነት” [the heavenly table],982 which

nurtures humanity with the precious body and blood of Christ. Yared spoke of the Eucharist

as a sacrificial meal that was arranged on the tree of the cross. “በደሙ ቤዘወ፥ ዘተጼወወ። … ሰፍሐ

እደዊሁ፥ በቀራንዮ መካን፥ ተጠብሐ ሥጋሁ። [He redeemed the captives with His blood … He stretched

out His hands and His flesh was slaughtered on Calvary].”983

976
St. Yared, BZM, 91-92.
977
St. Yared, BZM, 13. Cf. Brock, Bride of Light, 144.
978
St. Yared, BZM, 56.
979
St. Yared, BZM, 34.
980
St. Yared, BZM, 56.
981
St. Yared, BZM, 106.
982
St. Yared, BD, 57.
983
St. Yared, BD, 26. A prayer from the Preparatory section of the Ethiopic Divine Liturgy thus marvels: “መኑ
 238

Also as was mentioned, Yared placed the mystery of the cross at the center of the

Eucharistic celebration. “ተቀነወ እደዊሁ ቅዱሳተ፥ ረገዝዎ ገቦሁ በኵናት፥ ውኅዘ ማይ ወደም፥ ለመድኃኒተ ኵሉ ዓለም።

[His holy hands were nailed; they pierced His side with a spear; water and blood gushed for

the salvation of the entire world].”984 Yared’s view of the sacrificial nature of the Eucharist

allowed him to call the cross of Christ as the “tree of life” and “tree of salvation.” “ዝንቱ ውእቱ

መስቀል፥ መድኃኒት ለአሕዛብ፥ … ዕፀ ሕይወት፥ ዕፀ መድኃኒት። [This cross is salvation for the people … It is

the tree of life and the tree of salvation].”985 The Eucharistic banquet bequeaths the fruit of

the cross to the faithful. “ዝንቱ ዕፅ፥ ዘሠናየ ይፈሪ፥ ወኃጢአተ ይሠሪ። [This tree bears good fruit and it

will forgive sins].”986 Yared referred to the cross as the source of spiritual drink. “መስቀልከ …

አንቅዕት ለጽሙዓን። [Your cross … is a wellspring for the thirsty].”987 Christ’s precious blood,

which was poured on the cross, is seen as the living water. “አዘቅተ ማየ ሕይወት፥ ነቅዓ ገነት፥ ውእቱ

ኢየሱስ ክርስቶስ። [Christ is the wellspring of the living water and the fountain of Paradise].”988

Yared’s theology of the Eucharist looks back to the mystery of the incarnation. He

affirmed the efficacy of the Eucharist on the basis of the divine economy of the incarnate

Christ. “አንጺሖ ሥጋሃ፥ ኀበ ማርያም ኃደረ፥ ወፍሬሁኒ ሕይወት፥ ወመድኃኒት ለኵሉ ዓለም። [Having sanctified her

flesh, He dwelt in Mary. And His fruit became life and salvation for the entire world].”989 He

provided a striking parallel between the tree of knowledge and the tree of the cross to show

their respective role in humanity’s expulsion from Paradise and restoration to life. “ውእቱ

ተሰቅለ፥ ዲበ ዕፅ፥ ከመ ያግዕዘነ እምኃጢአት፤ ዘእምኔሁ በልዓ አዳም፥ ሰፍሐ እደዊሁ ቅዱሳተ፥ ዲበ ዕፀ መስቀል። [He was

ዘርእየ መርዓዌ፥ ዘይጠብሕ ሥጋሁ፥ በጊዜ ከብካቡ፥ ወዘይትበላዕ ለግሙራ። [Who has seen a bridegroom that, at His marriage
sacrifices His body and is fed on forever”]? See EOP, The Liturgy of the Ethiopian Orthodox Church, 6.
984
St. Yared, BD, 30.
985
St. Yared, BD, 234-235.
986
St. Yared, BD, 32.
987
St. Yared, BD, 26. Yared portrayed the cross as the tree of life planted in the Church. “ፈልፈለ ነቅዓ ሕይወት፥ ተክል
ዘቤተ ክርስቲያን። [The cross is the fountain of life, which is the plant of the Church].” St. Yared, BD, 138.
988
St. Yared, BD, 195.
989
St. Yared, BD, 94. The reality of the incarnation is a liturgical backdrop for the sacramental presence of
Christ in the Eucharist. While distributing the Eucharist to the faithful, the celebrant in the Ethiopian Divine
Liturgy utters, “The body of Emmanuel our very God which He took from the Lady of us all, Mary.” See EOP,
The Liturgy of the Ethiopian Orthodox Church, 123.
 239

crucified on the tree so that He might deliver us from sin. He stretched His holy hands on

the tree of the cross because Adam ate from the tree].”990 In sum, the Eucharist provides

spiritual nourishment to foster spiritual growth leading to salvation.

4.1.2.6.2 Remission of Sins

The formation of Christian identity at Baptism and the subsequent participation in

the Eucharist facilitate the growth of the faithful towards the likeness of Christ. Nonetheless,

believers often need to repent in order to attain a renewed heart and an upright spirit. God

does not want anyone to perish with sin. Instead, God is always the recipient of sinners that

are returned with repentance. Yared put it thus: “ዘኢትፈቅድ ዘኃጥእ ሞተ፥ አላ ግብዓተ ወሚጠተ። [You

do not allow the death of a sinner. You rather want the sinner’s return and salvation].”991

Aphrahat, an early Syriac author prior to Yared, alluded to God’s explicit call to repentance.

“For God does not reject the penitent; Ezekiel the Prophet said, ‘I do not desire the death of

a dead sinner, but that he should repent from his wicked way and live’ (Ezek. 18:23, 32,

33:11).”992 Yared recounted the transforming grace of Christ, which is always operative in

the restoration of sinners. “ምስለ ኃጥአን ወመጸብሐን ነበረ፥ ከመ ይሚጥ ኃጥአነ ወመጸብሐነ። [He sat with

sinners and tax collectors so that He might restore sinners and tax collectors].”993

Yared explained the efficacy of the Eucharist for the absolution of sins. “ወሀበነ ሥጋሁ

ኅብስተ ሕይወት፥ ወደሞ ክቡረ፥ ለሥርየተ ኃጢአት። [He gave us His flesh as the bread of life and He gave

us His precious blood for the forgiveness of sins].”994 Yared’s theology and spirituality of the

Eucharist emphasized the forgiveness of sins resulted from worthy Eucharistic reception.

990
St. Yared, BD, 34, 37.
991
St. Yared, BD, 128.
992
Aphrahat, Demonstrations I, 163-164.
993
St. Yared, BD, 223. For the ancient biblical nomenclature of tax collectors, especially in the gospel figures of
Matthew and Zacchaeus, see Everett Ferguson, Backgrounds of Early Christianity, 3d ed. (Grand Rapids,
Michigan: William B. Eerdmans Publishing Company, 2003), 95-96.
994
St. Yared, BZM, 171.
 240

“ዝንቱ ውእቱ ፍሕመ እሳት፥ ዘለከፎ ኢሳይያስ ነቢይ፥ ወኢውዕየ ከናፍሪሁ፥ አላ አንጽሖ እምኃጣውኢሁ፥ ዝንቱ ኅብስት ዘውስጡ

እሳት፥ ዘየዓቅብ ሥጋክሙ፥ ወያውዒ ኃጢአተክሙ፥ ዝንቱ ኅብስት መሥዋዕት፥ ዘተውህበ ለሥርየተ ኃጢአት። [This

oblation is the live coal that touched Isaiah the prophet and did not burn his lips. It rather

cleansed him from his sins. And this bread inside of which is fire will preserve your body

and burn your sins. This bread is a sacrifice, which is given for the forgiveness of sins].”995 It

is unlikely for Cyril the mystagogist to have spoken of the Seraphim’s doxology, and yet not

to mention about the live coal that cleansed Isaiah the prophet.996

Syriac tradition engaged early on in a typological reading of the vision of Isaiah and

explained the Eucharist in the imagery of the fiery coal. Commenting on the Eucharistic

implications of this important biblical episode, Ephrem observed,

In Your Bread there is hidden the Spirit who is not consumed, in Your Wine
there dwells the Fire that is not drunk: the Spirit is in Your Bread, the Fire in
Your Wine – a manifest wonder, that our lips have received … The Seraph
could not touch the fire’s coal with his fingers, the coal only just touched
Isaiah’s mouth: the Seraph did not hold it, Isaiah did not consume it, but our
Lord has allowed us to do both!997

Yared mentioned the hidden presence of mystical fire in the Eucharistic bread, which burns

up sins while preserving the body of the faithful. He correlated the typological prefiguration

of Isaiah’s purification through the heavenly coal of fire (Isa. 6:6-7) to the purifying and

sanctifying power of the Eucharist. Furthermore, Yared used the imagery of fire to refer to

the efficacy of the Eucharist to abolish sins. “ዝንቱ ኅብስት፥ እንዘ ውስጡ እሳት፤ ያበርህ ልበክሙ፥ ወያውዒ

ኃጢአተክሙ። [While this bread is fire inside, it illumines your heart and burns your sins].”998

He described the double actions of the hidden divine fire of the Eucharist: illumination of

995
St. Yared, BZM, 172. See Brock, The Holy Spirit in the Syrian Baptismal Tradition, 13, 15. Apart from the
widely usage in the Eucharistic context, Jacob of Sarug employed the imagery of “Coal of Fire” in baptismal
context. See Kollamparampil, trans. with introduction, “Jacob of Sarug’s Homily on Epiphany,” 46, 56.
996
St. Cyril of Jerusalem, Lectures on the Christian Sacraments, 73-74.
997
Brock, trans., The Harp of the Spirit: Poems of Saint Ephrem the Syrian, 145-146.
998
St. Yared, BZM, 160. Cf. Brock, The Luminous Eye, 103-105.
 241

the heart and extinction of sins (sanctification). Yared interchangeably used “burning” and

“forgiving” to show the importance of the Eucharist for the absolution of sins.

Yared’s typological reading of Jacob’s benediction where he used a clothing imagery

foreshadowed the purifying grace of the Eucharist. “ነዋ ንጉሥኪ በጽሐ፥ ዘየሐፅብ በወይን ልብሶ፥ ወበደመ

አስካል አጽፎ፥ … አልባሲሁሰ ለክርስቶስ፥ መሃይምናን እለ የዓቅቡ፥ ሕጎ ለልዑል። [Behold! Your King, Who washes

His garments with wine and His robe in the blood of grapes arrived … It is the faithful, who

keep the commandments of the Almighty, that are Christ’s garments].”999 Participation in

the Eucharistic table imparts the remission of sins to the faithful. Elsewhere, Yared affirmed

the efficacy of Christ’s precious blood to absolve sins. “ዝንቱ ጽዋዕ ዘተክዕወ፥ ደሙ ለእግዚእነ ኢየሱስ

ክርስቶስ፥ ለቤዛ ብዙኃን፥ ዘየኃድግ አበሳ ወኃጢአተ። [This cup is our Lord Jesus Christ’s blood, which was

poured for the redemption of many. It annuls sins and transgressions].”1000

Relying on Jesus’ dialogue with the Samaritan woman, Yared affirmed the efficacy of

the Eucharistic banquet to heal the sickness of the soul. “ሥጋሁኒ ኮነ፥ ኅብስተ ሕይወት፥ ወደሙኒ ኮነ፥

መፍትሔ ሕማማት። [His flesh became the bread of life and His blood became the medicine of

sicknesses].”1001 He spoke of the remission of sins as the fruit of the Holy Communion.

“በሥጋከ ወበደምከ፥ አስተሥሪ አበሳነ። [Forgive our trespasses with Your body and blood].”1002 The

notion of the forgiveness of sins is one of the peculiar characteristic features of Yared’s

theology of the Eucharist. “ሀበነ እግዚኦ፥ ሥጋከ ወደመከ፥ ዘይሠሪ ኃጢአተነ፥ ወይደመስስ ጌጋየነ። [Give us O

Lord, Your flesh and blood, which will forgive our sins and abolish our transgressions].”1003

He explained the prime importance of participation in the Eucharistic banquet, in terms of

the absolution of sins. “ጽዋዓ ሕይወት፥ ጽዋዓ መድኃኒት፥ ደሙ ለክርስቶስ፥ ዘንትሜጦ በእደዊሆሙ ለካህናት፥ ይኵነነ

ለሥርየተ ኃጢአት። [Let the blood of Christ, which is the cup of life and the cup of salvation that

999
St. Yared, BD, 150. Cf. Gen. 49:11ff.
1000
St. Yared, BZM, 172.
1001
St. Yared, BZM, 91-92.
1002
St. Yared, BZM, 143.
1003
St. Yared, BZM, 128.
 242

we receive from the hands of the clergy, be unto us for the remission of sins].”1004 Added to

that, Yared also asserted: “ኅብስተ ሕይወት፥ ኅብስተ መድኃኒት፥ ዘወረደ እምሰማያት፥ ሥጋሁ ወደሙ፥ ይኵነነ

ለሥርየተ ኃጢአት። [This is the bread of life and the bread of salvation that came down from

heavens. Let His body and His blood be unto us for the remission of sins].”1005

4.1.2.6.3 Purification and Sanctification

Related to the remission of sins, Yared envisioned the purifying power of the

Eucharist when he called the precious blood of the Lord Christ “our purification” [መንጽሔ

ዚአነ].1006 He also explained that Christ’s sacramental presence and His sinless nature give the

Eucharist the efficacy to purge sin. “ደመ አምላክነ፥ ዘተክዕወ ዘእንበለ ኃጢአት፥ ያነጽሕ ኃጢአተነ፥ ወያበርህ ልበነ።

[The blood of our God, which was poured without sin, cleanses our sins and illumines our

heart].”1007 Yared saw the Eucharistic celebration as a liturgical continuation of the divine

economy enacted and perfected in the Holy Spirit. Among the manifold fruits of the

Eucharist are purification and sanctification, which ultimately lead the ecclesial body to the

likeness of Christ. “ምሥጢር ኅቡዕ፥ ዘይቄድሰነ ነፍሰነ ወሥጋነ፥ ወያነጽሐነ እምጌጋይነ፥ እስመ ደመረ፥ መለኮተ ወልዱ፥

ውስተ ሥጋ ዚአነ። [This is a hidden mystery, which will sanctify our body and soul. And it will

purify us from our transgressions. God united the divinity of His Son to our flesh].”1008

While beseeching Christ, Yared embraced the purifying and sanctifying grace of the

Eucharist as such: “ሀበነ እግዚኦ፥ ሥጋከ ወደመከ፥ ዘይቄድሰነ ነፍሰነ ወሥጋነ፥ ወያነጽሐነ እምጌጋይነ፥ ወይሠሪ ለነ ኵሎ

አበሳነ። [Give us, O Lord, Your body and blood, which will sanctify our body and soul. Your

body and blood will purify us from our transgressions and will also forgive all our sins].”1009

Added to that, he mentioned the sanctifying power of the Eucharistic cup. “ቀደሰነ በደሙ፥ ወጽዋዓ

1004
St. Yared, BZM, 7.
1005
St. Yared, BZM, 80.
1006
St. Yared, BZM, 64.
1007
St. Yared, BZM, 160.
1008
St. Yared, BZM, 53.
1009
St. Yared, BZM, 154.
 243

ወይን ይኵነነ፥ ለሥርየተ ኃጢአት። [He sanctified us with His blood and let the cup of wine be unto us

for the absolution of sins].”1010 Yared spoke of the gift of sanctification attained through the

reception of the Eucharist. “ወምሥጢሮሂ ወሀበ፥ ሥጋሁ ወደሞ፥ በዘቦቱ፥ ንትቄደስ ኵልነ። [And He gave His

mysteries, His body and His blood through which we shall all be sanctified].”1011 Elsewhere,

he besought the Eucharistic sanctification of the ecclesial body. “በደመ መሢሕከ፥ ቀድስ ሕዝበከ።

[Sanctify Your people with the blood of Your Messaiah].”1012

4.1.2.6.4 Healing and Divine Knowledge

Also in connection with the remission of sins, a worthy reception of the Holy

Eucharist brings the healing of body and soul. Yared often expressed the healing grace of

the Eucharist. “ወወሀበነ ሥጋሁ፥ ኅብስተ ሕይወት፥ ወደሞ ክቡረ፥ ለሥርየተ ኃጢአት፥ መፍትሔ ሕማማት። [And He

gave us His flesh, which is the bread of life … and His precious blood for the forgiveness of

sins and healing medicine for sicknesses].1013 He further explained the healing power of the

Eucharistic banquet. “እስመ ወለደት ለነ፥ መና ኅቡዕ፥ ዘውእቱ ኅብስተ ሕይወት፥ መፍትሔ ሕማማት። [For she

delivered to us the Hidden Manna, Who is the Bread of Life and the Medicine of

diseases].”1014 Yared referred to the Holy Eucharist as a healing fountain. “ናሁ፥ ፈውሰ፥ ይፈለፍል

ለሕይወት። [Behold, a healing shall spring for life].”1015

Yaredean tradition employs the “healing” imagery to refer to the gift of “forgiveness

of sins” and “salvation.” One of Yared’s Eucharistic hymns illustrates thus: “ኦ ነፍስ ድክምት፥

አርእዪ ሕማመኪ፥ ወከዓዊ አንብዓኪ፥ ቅድመ ምሥዋዕ፥ ጊዜ ይጼውዖ ካህን፥ ለእግዚአብሔር፥ ቅድመ አቡሁ፥ አዕርጊ ሥጋኪ፥

ወአብዒ ነፍሰኪ፥ ወሰአሊ ሥርየተ። [O weakened soul! Show your sickness and pour your tears before

the altar when the priest is invoking the Lord. Lift up your body and surrender your soul

1010
St. Yared, BZM, 87.
1011
St. Yared, BZM, 60.
1012
St. Yared, BD, 391.
1013
St. Yared, BZM, 12.
1014
St. Yared, BZM, 21.
1015
St. Yared, BZM, 172.
 244

before his Father and ask for forgiveness].”1016 In his Homilies on the Eucharist, Jacob of

Serugh also provided a similar account: “Reveal thy plagues, O thou sick soul, and show thy

diseases, and pour out tears before the table of the Godhead. In that hour when the priest

sacrifices the Son before His Father, gird thyself, enter, O soul, and ask for pardon with a

loud voice.”1017

Eucharistic participation imparts the knowledge of God to the faithful. The Eucharist

bequeaths healing and spiritual consciousness, as Yared put it as follows: “ሥጋሁ ቅዱሰ፥ ወደሙ

ክቡር ዘተመጦነ፥ ይኵነነ ዘያሐይወነ፥ ይኵነነ ዘያሌብወነ። [Let His holy flesh and precious blood, which we

received be a healing to us that make us cognizant].”1018 He exhorted the faithful to abandon

sinfulness through the aid of the knowledge of God. The human cooperation with the grace

of God is crucial for the sacramental sharing of the gifts of salvation. “ኩኑ ድልዋነ፥ ለአእምሮ

መለኮት፥ ወርኁቃነ እምኃጢአት። ንትቀበሎ ለወልድ ዘወረደ፥ እስመ በእንቲአነ፥ ወበእንተ መድኃኒትነ፥ ወረደ ቃል፥ ሥጋ ኮነ።

[Be prepared to acquire divine knowledge and also abstain from sin. Let us receive the Son

that came down, since the Word descended and became human for us and for our

salvation].”1019

In sum, Yared rooted the efficacy of the Eucharist to forgive sins and bring healing

and divine illumination back to the saving deeds of the incarnate Christ. “ዘውእቱ ኢየሱስ

ክርስቶስ፥ ወልድ ዘተፈነወ ለሕይወት። ዘውእቱ ኢየሱስ ክርስቶስ፥ መጽአ ለሥርየተ ኃጢአት። ዘውእቱ ኢየሱስ ክርስቶስ፥ ብርሃን

ዘሰደደ ለጽልመት። [It is Jesus Christ, Who is the Son that was sent for life. Jesus Christ came for

the remission of sins. Jesus Christ is the Light that dispersed the darkness].”1020 The divine

1016
St. Yared, BZM, 162.
1017
Connolly, “A Homily of Mâr Jacob of Serȗgh on the Reception of the Holy Mysteries,” 284.
1018
St. Yared, BZM, 72. Speaking of the importance of sacramental life, Aphrahat considered the sacraments of
Christian initiation - Baptism and the Eucharist – as necessary to awaken religious consciousness. Commenting
on this, J. W. Childers observes, “Apart from ethical practices, liturgical practices and the sacraments are also
constitutive of faith as an epistemic foundation.” J. W. Childers, Virtuous Reading: Aphrahat’s Approach to
Scripture (Piscataway, New Jersey: Gorgias Press, 2009), 60.
1019
St. Yared, BD, 183.
1020
St. Yared, BD, 178.
 245

economy of salvation, which is wrought by the incarnate Lord Christ, extends to humanity

through the sacramental participation and reception of salvific grace.

4.1.2.6.5 Eternal Life: The Gift of Immortality and Incorruptibility

Eucharistic Liturgy is not merely a liturgical anamnēsis of salvation history. Rather it

is also the sacramental actualization of the eschatological hope of life. Eucharistic reception

confers the gift of immortality to the ecclesial body. Yared thus said: “ኦ ኅብስተ ሕይወት፥ ዘወረደ

እምሰማያት፥ ወሀቤ ሕይወት ለኵሉ፤ ዘየአምን ኪያሁ፥ ወይበልዕ እምኔሁ በአሚን፥ ወበልብ ሥሙር፥ የሐዩ ለዓለም። [O Bread

of Life that came down from heavens and gives life to all. Whoever believes Him and feeds

on Him in faith and in good heart will live forever].”1021 He described the precious blood of

Christ as “ስቴ ሕይወት፥ ወመድኃኒት። [The drink of life and salvation].”1022 He spoke of the

Church’s Eucharistic offering as the pledge of immortality and incorruptibility. “ዝንቱ ኅብስት

መሥዋዕት፥ ዘተውህበ ለሥርየተ ኃጢአት፥ ወለትእምርተ ትንሣኤ፥ እምነ ሙታን። [This sacrificial bread is given for

the forgiveness of sins and also as the sign of resurrection from the dead].”1023

Yared perceived the Eucharist as a sacramental extension of the history of salvation.

“ወፍሬሁኒ፥ ኮነ ሕይወተ፥ ወመድኃኒተ፥ ለኵሉ ዓለም። [And His fruit has become life and medicine for the

entire world].”1024 The Eucharist is the spiritual medicine that cures the sickness of the soul

and thereby imparts eternal life. As was discussed, it is also the liturgical enactment of the

paschal mystery of Christ. “ፋሲካ ብሂል ማዕዶት፥ ብሂል በዘቦቱ ዓዶነ፥ እሞት ውስተ ሕይወት። [Pascha means

a passage within which we crossed from death to life].”1025 Yared portrayed the Eucharist as

a mystical passage from the realm of death to eternal life. “ኅብስተ ሕይወት፥ ኅብስተ መድኃኒት እትሜጦ፥

ዘወረደ እምሰማያት፥ ማዕዶት እሞት። [I shall receive the bread of life and the bread of salvation that

1021
St. Yared, BD, 174.
1022
St. Yared, BZM, 1.
1023
St. Yared, BZM, 172.
1024
St. Yared, BD, 386.
1025
St. Yared, BD, 290.
 246

came down from heavens, which is a passage from death].”1026 Sacramental participation in

the Eucharistic table allows the human reception of the medicine of immortality.

Yared’s reference to the risen Lord Christ as “the Author of Life,” is a proof of His

conquering power over death. “አርአየ ሥልጣኖ፥ ላዕለ ሞት፥ ገባሬ ሕይወት፥ ክርስቶስ። [Christ, the Author

of Life has showed His authority over death].”1027 He further affirmed the efficacy of the

Eucharist for the bestowal of the power of resurrection. “ኅብስት … ዘያነሥኦሙ ለሙታን። [This is the

bread … that will raise the dead].”1028 Yared envisioned the Eucharist as a divine seal for

eternal life. “ዘነሣእነ ሥጋከ ወደምከ፥ ይኩነነ እግዚኦ ዘያሐይወነ። [Let Your body and Your blood, O Lord,

which we have received make us alive].”1029 He underscored the eternal reward that will

accompany a worthy reception of the Eucharist. “አነ ውእቱ፥ ኅብስተ ሕይወት፥ ዘወረደ እምሰማያት፥ …

ዘበልዓ እምኔሁ በርትዕት ሃይማኖት፥ ኢይጥዕሞ ለሞት። [I am the Bread of Life that came down from

heavens … Whoever eats of this bread with right faith will not taste death].”1030

As was explained, the Eucharist is the liturgical recapitulation of salvation history. It

makes the divine economy of salvation ever present to the worshipping community. “ሞተ ከመ

ይሥዓሮ ለሞት፥ ወተንሥአ ከመ ያሕይዋ፥ በደሙ ለቤተ ክርስቲያን። [He died so that He might abolish death.

And He is risen to make the Church alive through His blood].”1031 The resurrection of Christ

enables the faithful to have the share in the eternal bliss. “ወዮም ትንሣኤሁ፥ እስመ ከፈለነ ሕይወተ ዚአሁ፥

ወአብዓነ፥ ውስተ ፍሥሐሁ። [And Today is His resurrection; for He granted us His life and made us

enter His joy].”1032 The gift of immortality is pivotal for Yared’s Eucharistic soteriology. “ከመ

1026
St. Yared, BZM, 145.
1027
St. Yared, BD, 295.
1028
St. Yared, BZM, 13.
1029
St. Yared, BZM, 149.
1030
St. Yared, BZM, 87.
1031
St. Yared, BD, 298.
1032
St. Yared, BD, 292.
 247

ንሕየው፥ በንዝኃተ ደሙ፥ በሞተ ዚአሁ፥ ቤዘወነ። [He redeemed us with His death so that we might

become alive with the outpouring of His blood].”1033

Yared interchangeably used “incorruptibility” and “immortality” as important fruits

of the Eucharist. In his paschal hymn, for instance, Yared spoke of the incorruptible nature

of the risen Lord. “ኢኃደጋ ለነፍሱ ውስተ ሲኦል፥ ወሥጋሁኒ ቅዱስ፥ ኢርእየ ሙስና። [He did not abandon His

soul in Hades. And also His holy body did not experience corruption].”1034 A little earlier, he

mentioned the gift of incorruptibility as the fruit of the Holy Communion. “ሥጋሁኒ ቅዱስ፥ ኢርእየ

ሙስና። [And His holy flesh did not experience corruption].”1035 A certain Ethiopic Eucharistic

chant also corroborates, “ቃለ እግዚአብሔር ተንሥአ፥ ወሥጋሁኒ ኢማሰነ። [The Word of God rose and His

flesh did not experience corruption].”1036 Yared noted the Church’s conviction of the

eschatological hope of salvation. “‘በሞቱ እወርስ ሕይወተ’ … ትብል ቤተ ክርስቲያን። [‘I shall inherit life

through His death,’ … says the Church].”1037

In closing, Yared superbly summed up the multifaceted soteriological dimensions of

the Holy Eucharist: the liturgical enactment of the divine economy of salvation, purification,

sanctification and participation in the paschal mystery of Christ. Most importantly, he also

underscored that the manifold fruits of the Eucharist ultimately are future-looking towards

the eschatological consummation. Yared chanted: “እንዘ ንነግር ትንሣኤሁ፥ ዕርገቶ ውስተ ሰማያት ንትአመን፥

ዳግመ ምጽአቶ በስብሐት፥ እንዘ ንሴፎ፥ ዘዚአሁ ጸጋ። የሀበነ ሱታፌ ሥጋሁ ለክርስቶስ፥ ክቡር ደሙ፥ ዘውኅዘ እምገቦሁ፥

ዘይቄድሰነ ነፍሰነ ወሥጋነ፥ ወያነጽሐነ እምጌጋይነ፥ ጽዋዓ ሕይወት፥ ጽዋዓ መድኃኒት። [While we proclaim His

resurrection, we believe in His ascension to heavens. And we hope for His second coming in

1033
St. Yared, BD, 308. The ancient Ethiopic Prayer for the fraction of the Eucharistic bread also reads, “Grant
us to be united through your Holy Spirit, and heal us by this oblation that we may live in You forever.” See EOP,
The Liturgy of the Ethiopian Orthodox Church, 110.
1034
St. Yared, BD, 320.
1035
St. Yared, BD, 294.
1036
EOP, The Liturgy of the Ethiopian Orthodox Church, 87. Liturgical scholars date the origin of the Ethiopic
Eucharistic Liturgy as far back as the fourth century, especially with the use of the Anaphora of the Apostles
and the Anaphora of our Lord. See Tovey, Inculturation of Christian Worship: Exploring the Eucharist, 63.
1037
St. Yared, BD, 315.
 248

glory while we are looking for His grace. He will give us participation of Christ’s body. His

precious blood, which gushed from His side, is the cup of life and the cup of salvation that

will sanctify our body and soul and also purify us from our transgressions].”1038

The foregoing discussion showed readers how a closely-knitted myriad of imagery,

which are unfolding the accomplishment of the divine plan of salvation, are embedded in

the Yaredean tradition. As was explained, although the historical salvific works of the Lord

Christ and their subsequent liturgical anamnēsis in the Church’s Eucharistic celebration are

separate in ordinary time, yet they converge into one reality.1039 To put it differently, the

liturgy is not just an anamnēsis of the past but it is also that of the future eschaton. The

Church participates in this eschaton proleptically, awaiting its definitive fulfillment

eschatologically.

Now I will pass in the next chapter to summarize the major themes of the entire

thesis and draw some helpful conclusions. The summary consists of a recap of the main

historical accounts, important aspects of Yared’s hymnographical works, theological and

liturgical themes and sacramental aspects that are related to Yared’s soteriology. The

conclusion provides readers with some of the findings of the study and it also indicates

some relevant areas for future studies and scholary research. Most importantly, this study

will be a useful resource for an informed interreligious disciplines and ecumenical dialogue.

1038
St. Yared, BZM, 103.
1039
Brock, The Luminous Eye, 29-30. Speaking of the Syriac thought, and especially Ephrem of the mystical
transformation of time during the liturgical celebration of the mystery of salvation, Kilian McDonnell notes,
“Because Ephrem is thinking in sacred (liturgical) time rather than historical time, he can move backward and
forward, without the restrictions of linear time.” See McDonnell, The Baptism of Jesus in the Jordan: The
Trinitarian and Cosmic Order of Salvation, 103-104.
 SUMMARY AND CONCLUSION
This study is dedicated to the exploration of the theology and soteriology in Yared’s

(A.D 505-573) liturgical hymnary. The doctrine of salvation is at the heart of Ethiopian

Christianity. Yared alluded to various titles of the incarnate Christ that are of soteriological

character. It is quite natural to Ethiopic traditional scholarship that a thorough study on any

of Yared’s theological subjects will essentially entail the Dəggwa hymnary as the core

primary source. The Book of Dəggwa is the earliest and largest volume of Yared’s hymnal

works. This study embraced selected Eucharistic hymns to help readers better understand

the sacramental and ecclesial dimensions of Yared’s soteriology. Most importantly, in an

attempt to facilitate a coherent journey for readers through his broader hymnal landscape,

this study was comprised of five chapters, which further also served as a road map for a

thoughtful and meaningful navigation of Yared’s soteriology. The various discussion topics

and theological themes listed under the contents are extracted from his hymnal texts.

Liturgical hymnody, also the source of primary theology, is the fundamental praxis

of the Church. Yared’s multifaceted liturgical hymns exhibited some important elements,

namely: doxological, devotional, didactic, biblical, theological, inspirational, spiritual, moral

and historical. A thorough research and scholarly discussion on the theological riches of the

Ethiopic liturgical hymnody needs to be one of the most pressing issues in modern liturgical

scholarship. The present study also adopted the historical-critical and liturgical-theological

approach to analyze Yared’s hymnal texts, which allow readers to better understand his

soteriology in the appropriate historical-liturgical context. The multi-faceted aspects of his

hymnal texts are discussed in light of their biblical foundation, liturgical settings and

subsequent theological presuppositions. This systematic method helped to explore Yared’s

soteriological exposition throughout his Dəggwa hymnary.

249
 250

Despite the flourishing of Ethiopic studies in recent years, both at the national and

international level, the theological exploration of Yared’s ancient liturgical hymnary is still

in its infancy. His biblical interpretation is expressed predominantly through an array of

typology and imagery. The centuries-old symbolic approach to biblical texts, which is

characteristic of Syriac tradition, often furnished Yared with multivalent symbolic meaning

of Scripture.1040 Yared’s extensive treatment of biblical types, images, prophecies and

comparisons in his hymnary showed his mastery in his knowledge of the Scriptures. The

Ethiopian Orthodox Täwaḥədo Church characterized him as such: “gifted biblical exegete.”

Commenting on the reception of the Ethiopic biblical reading, Philip Jenkins remarks,

“When Ethiopians read or hear the Bible, they do not need to imagine that the events are at

all distant in time or space.”1041 This study revealed that Yared’s literary achievement lies

mainly in his rich biblical, liturgical and theological hymns. His hymns considerably played

a didactic role by expounding Scripture and unfolding the theological riches of the

Ethiopian Church.

Despite the helpful hagiographical discussion, the broad landscape of early evidence

for Yared’s biography still remains problematic, especially due to the textual variations in

the manuscript tradition. In addition to the analysis of what Yared actually said, at times

striking points of similarity and proximity with other earlier traditions - biblical, liturgical

and patristic – were mentioned to show possible influences on the Yareden hymnal

tradition. The ancient Axumite literature took a primary place since Axum was the cradle of

Ethiopian Christianity and the place of origin of the Yaredean liturgical hymnody. A close

examination of Yared’s hymnal texts and a thorough study of his theological insights will

allow readers to consider Yaredean hymns as doctrinal hymns, and not simply doxological

1040
Sebastian Brock, The Bible in Syriac Tradition (Piscataway, New Jersey: Gorgias Press, 2006), 63-69.
1041
Philip Jenkins, The Lost History of Christianity: The Thousand-Year Goden Age of the Church in the
Middle East, Africa, and Asia and How It Died (New York: Harper Collins Publishers, 2008), 56.
 251

hymns. Even more so, their textual richness coupled with melodic aesthetics will achieve

some far-reaching goals.

Most authors agreed on the authenticity of Yared’s authorship of the ancient

Ethiopic liturgical hymnody. However, they are far from united when they recounted the

various aspects of his hagiography and also when they explained the characteristic features

of his hymnal works. This dissonance allows readers to realize that the scholarly opinions

on some related issues of Yared were more fluid than some writers would assume. This

study attempted to address such pitfalls, and let the available textual evidence speak for

itself as far as possible. It also reminds readers to avoid any hope of discovering a unified

opinion on the subject as the evidence from different authors and sources varies and at

times it is not even necessary to reconcile these contradictory views. The aim of the

preceding chapters has been to present the historical background, liturgical context and

theological riches of Yared’s hymnary. The discussion endeavoured to letting Yared speak

for himself as much as possible.

Yared extensively employed the manifold biblical types, images, figures, events and

prophecies of the Old Testament. He then typologically interpreted them in light of the

events of salvation to help readers better understand the predominant prefigurations of the

divine economy of salvation. Yared’s exegesis integrated his biblical interpretation within

the wider spectrum of nature, divine revelation and mystical vision of the divine economy

of salvation. Speaking of the Syriac influence, especially Ephrem on Yared’s biblical

interpretation, Keon-Sang An observes, “Syriac symbolic interpretation has significantly

influenced Ethiopian biblical interpretation.”1042 Yared arranged this biblical scheme in a

unique way as the backdrop of divine economy, which ultimately led him to attribute those

1042
An, An Ethiopian Reading of the Bible: Biblical Interpretation of the Ethiopian Orthodox Tewahido
Church, 220.
 252

types, imagery and figures to the One Incarnate Nature (miaphysis) of Christ.1043 Yared’s

Marian typology is for the most part in line with the early Syriac tradition. The manifold

images that Yared used of the Virgin Mary are of biblical and patristic nature. The extensive

Marian hymns of Yared exemplify the emphasis one finds, throughout Syriac liturgical

tradition, that the exuberant mystery of the incarnation is the result of St. Mary’s free

consent and acceptance of God’s plan at the Annunciation. He often employed the Adam-

Christ and Eve-Mary typology to explore the manifold prefigurations of the divine economy

of salvation. As was explained, the ancient typological exposition of St. Mary’s vital role in

the divine economy of salvation is further developed at some length and depth in the

Yaredean hymnal corpus.

It is worth observing that behind the multiplicity of imagery, the reality that is being

described remains the same. They are key antecedents to the accomplishment of the divine

economy of salvation by Christ in the fullness of time. A closer study of Yared’s theological

expressions would help to infer the distinction between theologia – the mystery of divine life

within the Trinity, and the oikonomia, which is the dispensation of that same divine life in the

work of creation and in the plan of salvation. This study also hinted at how the Yaredean

liturgical doxologies express the mystery of the Trinity and address the Triune God – both

in its inner divine life and economy of salvation.

This study attempted to introduce readers to the biblical foundation and theological

riches of the ancient Ethiopic liturgical tradition, as illustrated in Yared’s hymnography.

Scripture is the core of the Yaredean corpus, which demonstrated his biblically oriented and

1043
Yared embraced the miaphysite (i.e., “Täwaḥədo” - one united or compsite nature) Christological formula
and thereby adhered to the Cyrillian Christological expression of Christ as “the One Incarnate Nature of God
the Word.” See Paul Verghese, “Orthodox Churches – Chalcedonian and non-Chalcedonian,” Eastern Churches
Review 1, no. 2 (1966) : 136. For a detailed historical treatment and theological discussion of the Council of
Chalcedon in light of the Oriental Orthodox ecumenical dialogue, see Samuel, The Council of Chalcedon Re-
Examined, 259-275.
 253

symbolically rich theology.1044 Symbolic imagery is prevalent in Yared’s liturgical hymns,

which is extensively derived from Scripture and conveyed deeper meanings to help better

understand the divine reality. The Ethiopic liturgical corpus is a rich treasure of theological

thoughts. The array of symbols and imagery explored in Yared’s hymnal texts are thought-

provokings, which also furnished readers with a fresh look at the liturgical theology of the

Ethiopian Orthodox Church. The present study explained the historical, liturgical and

theological developments of Yared’s Dəggwa hymnary. As such, some of the liturgical

observations established a fertile ground for future study, which endeavours to examine the

resultant theological nuances. The exposition of Yared’s soteriology, which is enshrined

with poetic lyrics of symbols and embedded in the veils of imagery, purports at once both

the discovery of divine truth and the recovery of symbolic theology. This insight offered

some helpful contribution to modern scholarship.

The introduction provided readers with a brief overview of liturgical theology along

with a synopsis of the various manuscript traditions of Yared’s hymnography. Despite the

helpful insights that are embedded in those manuscripts, the textual variants still await for

an in-depth research and scholarly study to address the lingering problem of textual

reliability. The comparative analysis of the manuscript traditions furnished some clarity on

Yared’s hagiographical accounts. Furthermore, the availability of the authoritative editions

of Yared’s hymnal books greatly helped to maintain the originality of the present study.

Some helpful historical and liturgical description was given to help readers identify the

1044
For a useful discussion on the nature and manifold purpose of symbols in liturgy, see David Noel Power,
Unsearchable Riches: The Symbolic Nature of Liturgy (New York: Pueblo Publication, Co., 1984), 61-79. For a
brief explanation of symbols in the Ethiopic historical-liturgical-theological context, see Tadesse, A Guide to
the Intangible Treasures of Ethiopian Orthodox Tewahido Church: Historic Perspectives and Symbolic
Interpretations of the Festivals, 1-5. Maria Evangelatou, A Contextual Reading of Ethiopian Crosses Through
Form and Ritual: Kaleidoscopes of Meaning (Piscataway, New Jersey: Gorgias Press, 2018), 119-184. For a
summary treatment of the use of symbols in the early Syriac tradition, see Kollamparampil, Salvation in Christ
According to Jacob of Serugh, 49-75.
 254

ancient Yaredean hymnal tradition from later textual developments and interpolations.

Most importantly, a close look at the style and syntax of the composition of Yared’s corpus

established the authenticity of those selected hymnal texts incorporated in this study. To put

it differently, Yared’s hymns are more of theological in nature; whereas later interpolated

hymns appear to have more of a devotional charater.

The liturgical life of the early Church was rooted in Jewish tradition. The early

Jewish converts were largely shaped and influenced by the Judaic liturgical heritage.

Christian hymnody is one of the greatest Judaic heritages of the early Church. Liturgical

hymnody is an integral part of the early Christian worship, which will establish a liturgical

crescendo where divine grace meets a human free response. Liturgical hymnody unites the

corporeal world with the incorporeal realm through a subtle doxological thread. The early

Patristic era is marked with the development of Christian worship and the flourishing of

liturgical hymnody. Liturgical hymnody, also called lyrical theology, essentially embraced

the Church’s theology and spirituality throughout ages. Most importantly, Scripture and

Tradition nurture the inception and formation of liturgical hymnody. The Ethiopian Church

used hymnody for dual purposes, namely: devotion and instruction. Therefore, the edifying

mission and the transformative role of the Church’s liturgical hymnody should necessarily

involve both the ministers (worship service leaders) and the attendants.

Yared, the founder of the unique liturgical hymnody of the Ethiopian Church, is a

prolific hymnographer, biblical exegete, theologian and religious poet of the sixth century

Ethiopia. His hymnal works are the bulwark of the theology, spirituality and liturgical

praxis of the Ethiopian Church. Ethiopic tradition recognizes Yared as “the father of the

hymns of the Ethiopian Orthodox Tewahedo Church.”1045 The abridgment of the interrupted

1045
Ethiopian Orthodox Patriarchate, The Ethiopian Orthodox Tewahido Church: History, Doctrine and Order
of Worship (Addis Ababa: Apple Printing Press, 2009), 24.
 255

divine-human communion is the underlying principle of Yared’s liturgical hymnody. His

apophatic theological approach largely featured rich symbolic theology, which envisioned

the fulfillment of the manifold types, images, events and prophecies of the Old Testament in

the mystery of the incarnation. Yared was influenced by the symbolic theological pattern of

the early Syriac tradition, and especially Ephrem who “approaches the mystery of God by

praise and wonder rather than investigation.”1046

The Christological principle of “communicatio idiomatum,” which implied the inner

exchange of qualities between humanity and divinity at the moment of the incarnation,

reinstated the divine-human communion (koinonia). The long-standing interaction between

the Ethiopian and Alexandrian tradition was formative of the Christological gems

embedded in Yared’s hymnographical works. Yared’s Christology fits within the

Alexandrian tradition, as he emphasized the indivisible unity (miaphysis) of the human and

the divine natures of the incarnate Lord Christ. His Christological thought is reminiscent of

the Cyrillian appellation: “One Incarnate Nature of God the Word.”

Apart from being held merely as a distant historical figure, the theological riches and

spiritual benefits of Yared’s liturgical hymnody has not been extensively studied. Ancient

Ethiopic manuscripts are extant, and yet they need to be examined closely and thoroughly

to secure their original contribution to modern scholarship. As was explained, the textual

variants in these manuscripts resulted in multiple versions of Yared’s hagiography and the

historical chronology of his hymnal works. This posed a legitimate question of the

authenticity of the manuscript tradition. To address this issue and thereby facilitate the

1046
Hansbury, trans., Hymns of Saint Ephrem the Syrian, 3. Ephrem’s theological approach acknowledges the
incomprehensibility of the divine mysteries of God and the limitations of human understanding. See Sidney H.
Griffith, “‘Faith Seeking Understanding’ in the Thought of St. Ephrem the Syrian,” in Faith Seeking
Understanding: Learning and the Catholic Tradition, ed. George C. Berthold (Manchester, New Hampshrie:
Saint Anselm College Press, 1991), 41-49.
 256

discussion of Yared’s soteriology on the basis of some reliable hymnal texts, this study

developed some useful methodological tools.

The historical-critical approach towards the various textual variants of the

manuscript tradition, as exhibited in D’Abbadie, ms. no. 227, Or. 12860 and EMML 1844, ff.

179b-189a has greatly helped to enhance the study of Yared’s hagiography and his

hymnographical works. It was indicated that the EMML 1844, ff. 179b-189a is the earliest

and reliable manuscript than D’Abbadie, ms. no. 227 and Or. 12860. The various

manuscripts of the Dəggwa hymnary, such as EMML 4540, ff. 1a-2b, ff. 16r-18v, EMML 2936

and SGD 33 (=Eliza Codex 8) provided a synopsis of some helpful historical insights on

Yared and his liturgical hymnody. The Ethiopic Book of Synaxarium (Mäṣhafä Sənkəsar) also

provided a short entry on Yared and his hymnal works.

The liturgical hymns that are selected and treated in this study are cited from the

latest authoritative version of the Book of Dəggwa, which was published by the Ethiopian

Orthodox Patriarchate. At times, other hymnal texts of Yared apart from the Book of Dəggwa

are also referred to further the discussion of some theological themes. The Ethiopian Church

preserved Yared’s hymnary in their entirety. It has also published some helpful secondary

sources in ancient and modern vernaculars. The literary works of traditional and modern

scholars are of greater contribution to advance the knowledge of Yared and the multifaceted

aspects of his hymnal books.

The analysis of Yared’s soteriology, as reflected throughout his Dəggwa hymnary

affirmed that his liturgical hymnody indeed served readers as the primary source (prima

theologia) to explore Ethiopic liturgical theology and spirituality. The review of scholarship

highlighted that a majority of the secondary literary works focused mainly on the historical

and textual aspects of the Yaredean tradition. The lack of scholarly works on the theology
 257

and spirituality of Yared’s liturgical hymnody coupled with the unavailability of his entire

hymnary in modern Western languages urged the author of this study to take on the

liturgical exploration of Yared’s soteriology, which is the most predominant theological

theme of his Dəggwa hymnary. The study presented his liturgical hymnody as the Ethiopian

Church’s unique way of doing theology.

The first chapter briefly presented Yared’s life and hymnal works. At times, his life is

a locus of entry into the depth of his thoughts. This section exhibited the inconsistency that

prevailed in some hagiographical sources, which also led to the difference of opinions

among scholars. This makes it difficult to construct a unified account of both Yared’s

biography and hagiography. A continued search for some of the earliest and more reliable

manuscripts in remote and ancient monasteries of Ethiopia might possibly help to better

understand the source of textual problems and reconcile the textual variants so as to

establish a consistent narrative. Scholarly research needs to be in place to scrutinize the

available sources and establish a consistent narrative of Yared’s hagiography. The chapter

also hinted at the main sources of Yared’s liturgical hymns and theological mindset ranging

from Scripture to the early patristic corpus such as in Hermas, the Physiologus, Athanasius,

Cyril, Basil, Aphrahat, Ephrem, Jacob and early Syriac tradition.1047 The Ethiopic liturgical

tradition indeed has its roots in the Jewish, Syriac and Coptic liturgical milieus.

Yared’s hagiographical account helped to situate his hymnody in their proper

historical, theological and liturgical setting. The unique character of Ethiopian art is the

legacy of its situation high in the mountains, on the Horn of Africa. Though remote and

often isolated, it evolved richly illustrated manuscripts which have provided the most

1047
Scholars and Readers would immensely benefit from the useful studies and scholarly works of the following
three authors on the biblical and patristic citations of Yaredean liturgical corpus. Abraha “Quotations from
Patristic Writings and References to Early Christian Literature in the Books of St. Yared,” 345-395; Kassa,
Yared and his Hymnody, 63-182; and Shambel, Holy Scripture and the Apocryphal Books of the Orthodox
Täwaḥədo, 107-150.
 258

defining expression of Yared and Ethiopian Christianity at his time. It is quite worth noting

the historical and theological developments that the Dəggwa hymnary underwent during its

transition throughout ages. The findings in the first chapter of this study, on the other hand,

dismissed the superficial claim about Yared’s non-Ethiopian origin, noting that such a claim

lacks a thorough examination of the available sources.

The comprehension of Yared’s theological thoughts required an acquaintance of his

life and the nature and scope of his hymnographical works. The reconstruction of Yared’s

hagiography demanded a close study of various primary sources that were both local and

non-local. The literary works of different scholars were also helpful to enrich the data

gathered from primary sources. Most sources recounted that Yared (A.D 505-571) was born,

lived and composed his hymnary during the sixth century. Despite their differences, these

sources ascribed various names to his parents. None of them, however, mentioned whether

he had any siblings or he pursued marital life. His birthplace Axum was the capital city of

Ethiopia, which also served as the center for both religious and royal activities. Raised with

a single mother under the tutorship of his uncle Abbä Gēdēwon at the renowned Axumite

school called Bētä Qäṭin, Yared attained his goal of life through dedication and perseverance.

Yared served at the ancient Church of Axum in the office of diaconate. He later became the

successor of his teacher. Yared found his mystical vision inspirational for the composition of

his liturgical melody. The attribution of the epithet Ärəyam, also called “the highest heaven,”

to his first hymnody is an indication to the mystical nature of his melody.

Yared cherished the unwavering support of his close ally, Emperor Gäbrä Mäsqäl

(534-548). The Emperor was fascinated with Yared’s religious arts. The reign of Emperor

Gäbrä Mäsqäl enjoyed remarkable peace and prosperity. This allowed him to focus on the

construction of churches, expansion of religious activities and growth of traditional

 259

scholarship. Of course, one can assume that his ecclesiastical contribution would make him

earn the title of an Ethiopian “Constantine.” Christianity already became the official religion

of the Axumite Empire at the time of Yared and there were no religious controversies

during his time. This religious environment furnished him with fertile ground to the

flourishing of his profound liturgical hymnody. Yared’s unique way of doing theology in

dialogue with liturgical hymnody called for the recovery of the traditional maxim: lex orandi

est lex credendi - “The rule of prayer (worship) is the rule of faith.” Furthermore, Yared’s

close contact with the Nine Saints, especially with Abba Päntälēwon and Abba Ärägawi,

influenced him to pursue an ascetic life towards the end of his days.

Yared authored and composed the unique and Scripture-based liturgical hymnody

of the Ethiopian tradition in his four volumes, namely: Dəggwa (ድጓ), Zəmmarē (ዝማሬ),

Mäwasə’ət (መዋሥዕት) and Mə’əraf (ምዕራፍ). The Dəggwa, also the major antiphonarium,

comprised of the four major liturgical sections, namely: Yohannəs [John], Ästämhəro [Didactic

(Supplication)], Ṣomə [Lenten], and Fasika [Pascha]. The liturgical composition of Yared’s

hymnography on the basis of the daily, weekly, monthly and annual liturgical praxis of

Ethiopian Christianity earned for him greater admiration and wider reception among the

clergy and the faithful. Apart from organization of themes and formation of the Ethiopic

liturgical year, Yared’s systematic arrangement of his Dəggwa, especially in accordance to the

four natural seasons of Ethiopia (i.e., fall [September 26-December 25], summer [December

26-March 25], spring [March 26-June 25] and winter [June 26-September 25]),1048 is one

indicator of his Ethiopian origin. As was mentioned, the Dəggwa is the prime antiphorum of

the Ethiopic liturgical year. Yared’s hymns correspond to the prescribed scriptural readings

that are assigned for both the temporal and sanctoral. Scholars rendered different symbolic

1048
Asfaw, Mahətotä Zämän [A Lamp for the Liturgical Year], 1, 81, 165, 206, 214.
 260

meaning to the fourfold division of Dəggwa. Each of these four sections of Dəggwa further has

various subsections. In sum, Yared was a melodist, biblical exegete, poet-theologian, and the

pioneer of Gə’əz literature. His hymnary serves as a landmark to standardize the liturgy,

theology and spirituality of the Ethiopian Church. The current study provided the structural

outline of the Dəggwa hymnary with special focus on its theological components.

One can simply describe the Book of Zəmmarē as the Ethiopic Eucharistic hymn. It

has five subsections, namely: Bread (Həbəsət), Chalice/Cup (Ṣəwa’ə), Spirit (Mänəfäs),

Anaphora (Äkotēt) and Mystery (Məsṭir). The five sections of Zəmmarē symbolize the five

wounds of the Saviour. The Book of Zəmmarē is the core of Yared’s Eucharistic theology and

spirituality. The Book of Mäwasə’ət embraces various festal hymns and farewell liturgical

prayers for the departed souls. These responsorial prayers and hymns focus mainly on the

biblical-theological facet of the feast and also the eschatological hope of resurrection. The

Book of Mə’əraf is the Ethiopic Book of Common Prayer, which mainly consists of two major

sections: the Ordinary Office and the Lenten Office. The Psalter is a major component for

this hymnal, in the same manner as the Church is inseparably rooted in the Judaic heritage.

The first chapter also provided readers with some basic explanation about the three

modes of Yaredean melody, the historical development of Dəggwa coupled with both early

(Məlləkətoč) and later (Səräyoč) hymnal notations, especially from the fourteenth through

sixteenth centuries. Liturgical schools evolved as centre of specialization for the Dəggwa

hymnary during the sixteenth century. The explanation of the performance of Yaredean

liturgical hymnody accompanied by musical instruments and rhythmic movements helped

readers to better understand the liturgical setting of the subsequent Ethiopic tradition.

One of the major roles of hymnody is to engage the entire congregation to take part

in the liturgical action of the Church, which the main purpose of the Christian worship is all
 261

about. By doing so, liturgical hymnody fosters unity among the people of God, by

transcending the boundaries of geography and time. Yared composed his hymnody with

melody so that it might be easily studied and memorably understood, to spread the gospel

and also to disseminate Christian teachings. Yaredean corpus is a rich and reliable source to

prepare homilies and sermons on every occasion throughout the liturgical year.

The second chapter dealt with Yared’s cosmology and Christology. His theology of

the incarnation served as a stepping stone to illustrate God’s saving entrance into the world.

Interesting to note is Yared’s extensive usage of paradox and contrast, as he unfolded the

mystery of Christian faith and the mystery of the saving deeds of the incarnate God. For

Yared the notion of the divine nature being encoded in human flesh is really an astonishing

mystery. Yared’s recurring marvel and wonder at the exuberant mystery of the incarnation

are the characteristic features of his apophatic and mystical theology. While Yared’s Dəggwa

is not primarily a work of paradoxography, (i.e., piece of text pertaining to marvels and

wonders) it nevertheless exhibited the striking mystical expressions that are common to

earlier Syriac tradition. Struck by the profound humility of the Son of God, for instance,

Yared said: “He Who creates children in the womb became a child.” The apophatic character

of Yaredean hymnody aptly calls for a deeper contemplation and spirit of wonder at the

divine mysteries of the incarnate Lord Christ.

The chapter further touched upon the multifaceted aspects of Yared’s cosmology

and Christology on the basis of his soteriological thoughts. His perception of salvation

through the saving deeds of the incarnate Christ is inherent to the anthropological and

cosmological dimensions of his soteriology. Yared’s soteriology related the themes of

creation and re-creation as the work of the Triune God. Yaredean soteriology explained

salvation from the pre-lapsarian state to the restoration of humanity to communion

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(koinonia) with God. The multiplicity of the soteriological titles of Christ should be

understood in light of the diversity of the spiritual needs of humanity.

The doctrine of creation and the fall are foundational to Yared’s theology of

salvation. Yaredean theological anthropology underscored the creation of human in the

divine “image” and “likeness” of God and the ensuing fall resulted from the misuse of the

free will. Sometimes, Yared referred to the devil’s deception as a possible external factor to

the human fall. It is worth noting that at times he even mentioned the divine plan of the

incarnation ordained from eternity apart from a human fall. The glory of humanity as the

crown of creation corresponds to the human creation in the divine image and likeness of

God. Yared’s theological anthropology explained the dignity, that is to say, royal authority

and priestly responsibility of humanity over the entire cosmos. Yared ascribed the misuse of

the free will to the fall of humanity, which resulted in human alienation from God and

cosmic disorder. He also saw the all-embracing character and far-reaching scope of the fall.

Apart from the reality of the incarnation, Yared never sought the reversion of this

tragedy of humanity and the entire cosmos. This notion will essentially help readers to

better understand the various themes of salvation, as explored in the Yaredean liturgical

tradition. For Yared, the obliteration of the “likeness” and the tarnishing of the “image”

resulted from the human fall. He put St. Mary in sharp contrast with Eve in order highlight

her significant role in the divine economy of salvation. Yared extensively employed the

Adam-Christ antithesis to affirm the all-inclusive nature of Christ’s salvific grace bestowed

upon humanity and also extended to the entire cosmos.

Throughout his hymnal works, Yared emphasized the indivisible unity of the two

natures of the incarnate Christ as crucial for the accomplishment of salvation. As was noted,

the notion of a Divine-Human Saviour is an indication of his adherence to the Alexandrian

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tradition. Yared’s theology of the incarnation exhibited the liturgical paradox that is of a

mystical character: the hidden vis-à-vis visible, the earthly vis-à-vis the heavenly and the

created vis-à-vis the uncreated. The saving deeds of Christ essentially accomplished the

exaltation of fallen humanity and the restoration of cosmic order. The cosmic redemption,

which is accomplished through the saving deeds of Christ, enabled the entire creation to

become the arena of God’s glory.

Yared explained the typological prefigurations of the divine economy of salvation

that are embedded in the manifold types, images, symbols, events, figures and prophecies of

the Old Testament. He engaged his theology of the incarnation on the basis of the

consubstantiality of the Trinity. Yared further explored the theological, liturgical and

spiritual riches of some of the major feasts of the incarnate Lord that are celebrated in the

Ethiopian Orthodox Church. Yaredean tradition emphasized the soteriological importance

of these feasts - the Feasts of the Nativity, the Presentation of the Lord, Epiphany, the

Miracle at Cana of Galilee, Palm Sunday, the Crucifixion, the Exaltation of the Holy Cross,

the Descent of Christ into Hades, Ascension and Pentecost.

Furthermore, it is evident that Yared’s presentation of these feasts in his liturgical

hymnary is not proportional. Some feasts such as Nativity, Epiphany, the Crucifixion and

Easter considerably draw greater attention; whereas the feasts of Presentation of the Lord,

the Miracle at Cana of Galilee, Palm Sunday and Ascension did not contain extended

hymns. It is important to note how each event was part of the divine economy of salvation.

The Ethiopic liturgical year celebrates each feast as an essential component of the events of

salvation. Yared’s exposition of these feasts epitomized the cosmological dimension of the

incarnation. The entire creation took part in the magnificent glory of the cosmic redemption.
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Liturgical anamnēsis is understood as the celebration of the ever present reality of

salvation history, which confers upon the ecclesial body a foretaste of eschatological hope. A

close observation at Yared’s soteriology unfolded the role of the Trinity in the fulfillment of

the divine economy of salvation - both in the era of the incarnation and also in the Church’s

sacramental life. The liturgical celebration of the mystery of salvation, at the center of which

is the sacramental presence of Christ in the Spirit, will situate the ecclesial body between the

anamnēsis of salvation history and the eternal hope of the eschatological consummation.

Such liturgical consciousness reminds the worshipping community of faith to celebrate the

“already” completed works of salvation, and to focus on the “not yet” aspects of salvation.

Yaredean soteriology embraced salvation as a continuous process to which Christians are

called to freely respond in faith and also in their daily Christ-like life style. Sacramental

participation is crucial to grow into the full stature of Christ. The divine-human cooperation

needs to be operative to attain this ultimate goal of Christian life.

The third chapter was dedicated to the discussion of Yared’s anthropology and

themes of salvation. He largely employed poetic and metaphoric expressions to explain

divine mysteries. The theme of “garment,” which denotes Christ’s perfect humanity at the

incarnation and humanity’s reciprocal participation in the divine, is prevailing in Yared’s

soteriological exposition. Yared extensively used the imagery of the garment to explain the

mystery of the incarnation. Yaredean tradition illustrated salvation as deliverance from sin

and its consequences - death and corruption. Furthermore, salvation is regarded as the

healing of fallen human nature. Yared threw some important light on “koinonia,” which

implied the restoration of life in “communion” with the Triune God. He further explained

salvation as the transition of humanity from the realm of darkness into light, which allowed
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the mystical passage from death to life in Christ. Yared made it evident that salvation

became possible through the divine economy wrought by the incarnate Lord Jesus Christ.

Chapter three took on the important themes of the preceding chapter - creation, the

fall and the saving entrance of God into the world – and further explored Yared’s

theological anthropology and the manifold aspects of his liturgical soteriology. The creation

of humanity in the divine “image” and “likeness” of God is the underlying theological

principle of Yared’s soteriology. He understood the fall as humanity’s improper use of the

free will. Yared said that Adam and Eve transgressed God’s commandment and suffered the

consequence of sin and disobedience. The divine economy of salvation wrought by the

incarnation, passion, death and resurrection of Christ reversed the consequences of the fall.

Yared juxtaposed the tree of transgression and the tree of life in sharp contrast to denote the

forbidden tree and the tree of the cross. This chapter also presented the various themes of

salvation, as illustrated throughout Yared’s liturgical corpus - as Restoration, Deliverance,

Healing, Renewal/Re-creation, Illumination and Putting on the ‘Robe of Glory.’

The divine origin of the incarnate Redeemer is a central element of Yared’s theology

of salvation. He ascribed the task of “restoration” to the Author of creation. The human

participation in the divine gift of salvation required a Redeemer that is of fully human. The

divine-human nature of the Saviour, according to Yaredean tradition, denoted the Church’s

core belief in Christ as truly human and truly divine. As was mentioned, Yared’s

Christological expressions indicate the exchange of inner qualities between humanity and

divinity (communicatio idiomatum) that took place at the moment of the incarnation. He

defended the reality of the incarnation by safeguarding the divine maternity of the Blessed

Virgin Mary. This is the central theme of Yared’s theology of the incarnation. He described

the double consubstantiality of Christ with His Father in His divinity and with Adam in His
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humanity. As was noted, the Adam-Christ antithesis and the Eve-Mary antithesis are used

in Yared’s typological interpretation of salvation history. Restoration entailed the reception

of every divine gift that was lost at the fall.

Yared explained the theme of “deliverance” as the free condition of humanity from

any sort of bondage. It involved the release of humanity from the bonds of sin, the devil and

death through the person and work of the incarnate Christ. Yared’s imagery of the human

fall as captivity to sin, death and the devil sheds some important light to better correlate

salvation and deliverance. He considered Christ’s incarnation, sacrificial death, humble

descent into Hades and resurrection as pivotal factors for human deliverance. The reality of

the incarnation is at the heart of the deliverance of humanity. The descent of Christ into

Hades played a prominent role to accomplish the deliverance of fallen humanity. Yared’s

special reference to Adam, who greatly rejoiced and cheerfully welcomed Christ in Hades,

once again emphasized the importance of Christ’s descent into Hades and His subsequent

ascent from the tomb. Yared mentioned the authority of Christ that became irresistible to the

devil. The resurrection of Christ is the pinnacle of the manifestation of His power over death

and its reign. The annulment of the debts of sin through the incarnation, sacrificial death

and triumphant resurrection of Christ brought deliverance to the entire cosmos.

Yared understood salvation as “healing” on the basis of his perception of the human

fall as a sickness. The divine economy of salvation wrought through the person and work of

the incarnate Christ and His continued presence in the sacramental life of the Church made

the healing present to humanity. Here again, the reality of the incarnation is the key

principle to ensure that the medicine reaches to the disease – wounded humanity struck

with the sickness of fallen nature. The imagery of “sickness” and “healing or cure” is extant

in the rich biblical-liturgical spectrum of the Yaredean tradition. Most importantly, the
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divine origin of the Healer is crucial because the healing required the Healer absolutely not

to be subject to any diseases. Yared’s portrayal of the incarnate Christ as the “High Priest”

underscored the healing power of His priestly ministry. Furthermore, Yared’s illustration of

the fallen nature of humanity in the imagery of sickness revealed a motif of the incarnation.

Yared placed the incarnation and the paschal mystery of Christ at the center of the

“renewal” of fallen humanity and the cosmos. Yared’s notion of the all-embracing character

and far-reaching scope of salvation is foundational for his perception of cosmic renewal. The

re-creation of the entire creation through the saving deeds of the incarnate Christ led to the

outburst of cosmic liturgy. Yared embraced the notion of cosmic liturgy as he invited the

entire creation to take part in God’s glory. According to him, the praise of God is the

primary task of humanity, the heavenly hosts of angels and the natural world. Protology is a

key constituent of Yared’s soteriology. For the renewal of the entire cosmos, according to

Yared, the Saviour should be none other than the Author of creation. For example, his

perception of the incarnate Christ as the “Image of the Father” is a clear indication for the

necessity of the divine architect for the renewal of fallen humanity.

Yared envisioned the mystery of the incarnation as the revelation of the eternal

Light. This notion helps readers to better understand salvation of fallen humanity as the

reception of divine “illumination.” The advent of Christ and His salfivic grace illumined the

entire world which fell into the realm of darkness. The saving deeds of the incarnate Christ,

especially His incarnation and resurrection dispelled the prevailing darkness of sin and

shadow of death which pervaded fallen humanity. Yared considered the divine economy of

salvation as the mystery of illumination. His imagery of “darkness” and “light,” which

typologically referred to the lost (sinful) and found (saved), comprised the key elements of

his soteriology, namely: creation, the fall and the divine economy of salvation wrought by
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the eternal Light. Yared’s portrayal of Christ as the Never-Setting Sun of Righteousness1049

affirmed the dispelling of the darkness of sin and the shadow of death through the

luminosity of His salvific grace. He employed the transfiguration of Christ as a proof to

show the illumination of humanity and the transformation of fallen nature with Taboric

light. Most importantly, Yared saw the paschal triduum as the climax of divine illumination.

Yared extensively used the imagery of “clothing,” especially in his theology of the

incarnation. He largely dwelt on the soteriological implication of this important imagery.

Yared explained the incarnation as the putting on of the Son of God of the human flesh,

which also made humanity recipient of divine riches. As the saving entrance of God into the

world, the incarnation has become the locus of entry into the riches of the divine economy of

salvation. In other words, it enabled Christ’s solidarity with fallen humanity by putting on

human flesh. Yared thus spoke of salvation as putting on the “robe of glory” in exchange to

Christ’s putting on of the garment of human flesh.

Yared often used the imagery of “nakedness” and “putting on of the robe of glory”

to imply the “fallen” and “redeemed” nature of humanity. Humanity stripped the garment

of glory at the fall. The revelation of the Son of God in human flesh endowed humanity with

the robe of glory. Yared depicted the incarnate Christ as: “ልብስ ዘኢተአንመ፥ ወክዳን ዘኢተፈትለ።

[Garment that is not knitted and Clothing that is not woven].” His notion of salvation as

“putting on the robe of glory” affirmed the recovery of the royal and priestly robe of glory,

which humanity lost at the fall. Yaredean soteriology described human salvation as the

recovery of all that was lost at the fall. Such recovery is realized through the incarnation and

resurrection of Christ and subsequent bestowal of salvific grace through the sacramental life

1049
“ፀሐየ ጽድቅ፥ ዘኢይጠፍዕ ብርሃኑ። [The Sun of Righteousness Whose light is unquenchable].” St. Yared, BZM,
159. Cf. Mal. 4:2ff. See also “ሠረቀ ዮም ፀሐየ ጽድቅ፥ ውስተ አክናፊሁ ፈውሰ። [Today, the Sun of Righteousness is risen
under Whose wings is salvation].” St. Yared, BZM, 31. “ፀሐይ ዘላዕለ ኵሉ፥ ፀሐየ ጽድቅሰ ውእቱ ኢየሱስ ክርስቶስ። [He is
the Sun above all; and Jesus Christ is the Sun of Righteousness].” St. Yared, BD, 180.
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of the Church. Most importantly, the salvation of humanity involved creation in its entirety

insofar as the human fall extended to the entire cosmos.

In sum, Yaredean soteriology envisioned the completion of the divine economy of

salvation in Christ. However, the human participation in the Church’s sacramental life is the

way to share in the manifold gifts of salvation, which leads humanity to enter the life of

communion (koinonia) with the Triune God. The imitation of a Christ-like life, also called

Christificaton, ultimately allows humanity to attain the eternal goal of deification. The

chapter revealed Yared’s Christocentric soteriology on the basis of his doctrine of creation

and the fall. It also affirmed the mystery of the incarnation and the paschal mystery of

Christ as the focal points for the Yaredean theology of salvation.

Chapter four was a synthesis of the sacramental and ecclesial dimensions of Yared’s

soteriology. The Church is fundamentally depicted as the abode of Christ’s salvific grace.

The discussion showed the sacramental continuation of the saving deeds of the incarnate

Christ being enacted through the Church. Yared’s liturgical cosmology affirmed that the

notion of the sacred should not be understood as something remote and distant from the

world. What happens in the Church’s Eucharistic celebration is the transformation of

material elements into eschatological ones. This perception entails the ecclesial body to

embrace the world as the arena of God’s glory. Understanding the world sacramentally is

crucial to the deepening of faith and ultimately leading to spiritual maturation.

Yared’s liturgical hymnody furnished readers with an integral perception of the

world, self and God. This consciousness enables the ecclesial body, being patterned by

grace, to live up to the deeper meaning of those religious images, symbols and actions

enacted through the liturgy. It is obvious that religious symbols essentially invoke religious

consciousness within the worshipping community of believers. Yared exhorted the faithful
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to bear the sign of the cross on the various parts of their body.1050 The cross is one of the

most predominant religious symbols widely used in Orthodox Christianity. “The symbol of

the cross is omnipresent in Ethiopia.”1051 The predominance of religious symbols reveals the

broader liturgical-spiritual landscape, which awakens theological consciousness among the

community of faith.

The final chapter discussed the importance of sacramental and ecclesial life, which is

another aspect of Yared’s soteriology. A unique characteristic feature to Yaredean tradition

is the extensive usage of biblical imagery, symbols and metaphors to expound the diverse

soteriological implications and ramifications of the incarnation of the Word of God. Yared’s

liturgical hymnary and early Ethiopic literature are virtually unanimous in ascribing the

saving significance of the sacraments to both Baptism and the Eucharist. The sacramental

reception of salvific grace often revolves around the premises of the saving deeds of Christ’s

sacrificial death and His triumphant resurrection. The Church’s administration of these

saving sacraments is an actualization of the redemptive works of Christ. The saving deeds

of the incarnation are characteristic of the divine condescension to reach humanity and also

extended to all entire creation. The Church’s liturgical celebration of the divine economy of

salvation purports the elevation of a redeemed creation towards the adoration of God.

Yared related the different soteriological titles of Christ to the multiplicity of benefits

bestowed to humanity. He described Baptism and the Eucharist as the rites of the New

Covenant, which allow the faithful to share in the redemptive grace of Christ. Yared

1050
“ነሢአነ ዘንተ ትእምርተ መስቀል፥ እንዘ ንፀውር በአፃብዕ ወእንግድዓ፥ ወበእድ ወበዘባን፥ በሐቌ ወበብረክ፤ እንዘ ንፀውር ዘንተ መስቀሉ፥
ንዜከር ወንትአመን፥ ከመ ቦቱ ንድኅን በኃይለ መስቀሉ፥ ለኢየሱስ ክርስቶስ። [We took the sign of the cross while we carry it on
fingers and chest; on hands and on the back; on the waist and the knees. As we carry the cross, we remember
and believe so that we might be saved with the power of the cross of Jesus Christ].” St. Yared, BD, 35.
1051
Simović, Daughter of Zion: Orthodox Art from Christian Ethiopia, 19. See also pp. 22, 26-59. For a detailed
study and the manifold artistic works and symbolic meaning of the Ethiopic traditional crosses, see Stanislaw
Chojnacki, Ethiopian Crosses: A Cultural History and Chronology (Milan: Skira Editore, 2006). Maria
Evangelatou, A Contextual Reading of Ethiopian Crosses Through Form and Ritual: Kaleidoscopes of Meaning
(Piscataway, New Jersey: Gorgias Press, 2018.
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understood mystery as the realization of the hidden wisdom and eternal divine plan of

salvation both in the divine economy of salvation and the Church’s liturgical enactment

until Christ returns in glory. He saw the saving sacraments as the pathway towards the goal

of deification. Yared often emphasized the significance of the two early rites of Christian

initiation - Baptism and Eucharist – for the pursuit of a Christ-like life to attain eternal glory.

As was explained, the theological imagery of “clothing,” the “robe of glory” and the

“robe of light” are extant in the Yaredean liturgical tradition. Adam and Eve had the robe of

glory in Paradise prior to the fall. The saving deeds of the incarnate Christ restored this robe

to humanity. Yared used the imagery of the “robe of the heavenly” to explain the pledge of

the neophytes to the new life in Christ. As indicated by his treatment of the Baptismal robe,

quite meaningful for Yared was the imagery of Christian Baptism as putting on Christ.

Yaredean tradition views the prefiguration of the Baptismal water in the primordial

water. The hovering of the Spirit over the waters typologically implied the reception of the

Holy Spirit through Christian Baptism. Yared identified the institution of Baptism with the

Baptism of Christ in the Jordan River and also with the water flowed from His pierced side

on the cross. Baptism renewed the old nature of humanity and made it the indwelling

temple of the Holy Spirit. Yared often exhorted the faithful to bear the fruits of the Spirit,

which resulted in their cooperation with the Spirit. Nowhere did he indicate the absence of

spiritual fruits in the life of the faithful as a sign for the Spirit’s departure other than simply

a caution for the need to re-activate the work of the Spirit in their lives. The pledge of

Baptism adjoins believers with the communion of saints. Eucharistic communion (koinonia)

enables the ecclesial body to bear manifold fruits of the Spirit in their daily life (diakonia).

Yared exhibited his multifaceted views of Baptismal water: the water of Jordan, the

water flowed from Christ’s pierced side, primordial water and the mystical womb that gave
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birth to immortal children. He considered the creation of Eve, the mother of the living from

Adam’s side as a typological prefiguration for the emergence the Church – spiritual mother

from Christ’s pierced side. Baptism essentially marks the spiritual re-birth of the faithful.

Yared often took on the Johannine imagery of Baptism as rebirth over the Pauline imagery

of Baptism as a mystical death and resurrection. Accordingly, he saw in the Baptismal water

a mystical representation of spiritual womb. The Johannine allusion to Baptism as a second

birth is the motif for Yared’s perception of the Baptismal water as a mystical womb. Most

importantly, he saw Israel’s crossing of the Red Sea as a typological prefiguration of the

mystical passage of the faithful into the heavenly realm. Henceforth, Yared considered

Baptism as the main entrance into the Church – the mystical body of Christ.

The Church’s Baptismal liturgy brings together in sacred time, the Jordan water and

the consecrated water of the font, though separate in historical time. Yared ascribed the

inherent consecration of the water of Baptism to the consecration and sanctification of the

Jordan waters at Christ’s own Baptism. It is on this basis that Yared referred to Christ’s

Baptism as the foundation of Christian Baptism. In other words, Christ is baptized in order

that He might purify and sanctify the waters of Baptism through His own Baptism. Yared

did not envision the need for Christ to be baptized albeit he acknowledged the multiplicity

of human benefits. Baptism allows the sacramental formation of the new identity of God’s

chosen people. Among the manifold gifts of Baptism are: spiritual regeneration,

incorporation into the Church – the mystical body of Christ - cosmic renewal, heavenly

citizenship, divine illumination, purification/sanctification, and the indwelling of the Holy

Spirit in the believers.

Yared’s liturgical hymnody showed the prominent role of the Holy Spirit in the

divine economy of salvation. Furthermore, the Church’s Baptismal liturgy and Eucharistic
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celebration also attain their fullness and perfection through the work of the Holy Spirit. This

is because the Holy Spirit essentially makes the saving deeds of Christ ever present to the

ecclesial body. By doing so, the Holy Spirit facilitates the sacramental participation of the

worshipping community in the salvific grace of the incarnate Christ. It is worth noting that

Yared’s Baptismal and Eucharistic hymns are rich with pneumatological themes, which

clearly showed the active role and presence of the Holy Spirit in the Church’s sacramental

life in different modes and levels. In brief, Yared referred to the power of the Holy Spirit as

the ultimate source for the efficacy of the sacraments, especially Baptism and the Eucharist.

Yared’s Baptismal and Eucharistic hymns largely consisted of liturgical epicleses.

Both of his Baptismal and Eucharistic epicleses unfolded the prominent role of the Holy

Spirit in the divine economy of salvation. He often mentioned the dual purpose of liturgical

epiclesis, namely: the sanctification of the saving sacraments and also the transformation of

the liturgical assembly. Yared’s perception of the Baptismal and Eucharistic epicleses plays

an integral role in the Ethiopic liturgical tradition. Baptismal epiclesis reactivates the Jordan

water in the guise of the Baptismal font. Yared’s Baptismal epiclesis mainly showed the

prime role of the Holy Spirit in the administration of Baptism.

Compared to the epiclesis of the Baptismal liturgy, however Yared’s Eucharistic

epiclesis is comprised of the invocation of the Holy Spirit upon the oblation and the ecclesial

body. The consecratory role of the Holy Spirit took multiple forms of expression throughout

Yaredean tradition. Yared’s most recurring liturgical formulae of the Eucharistic epiclesis

are: “send Your Spirit,” “let Your Spirit come,” “let Your Spirit dwell,” “let Your Spirit

descend,” “let Your Spirit overshadow,” and “let Your Spirit rest.” They appear within

different contexts throughout his liturgical corpus. Yared’s employment of different verbs to

describe the manifold actions of the Spirit in the Church’s liturgical celebration indicated the
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riches of his hymnal tradition. The theological paradigm of his Baptismal and Eucharistic

epicleses furnished readers with some fundamental traits of Ethiopic pneumatology.

The epiclesis holds a prime place in Yared’s Baptismal hymns. He thus distinguished

Christian Baptism from that of John the Baptist because of its inherent connection with the

Holy Spirit. The purpose of the descent of the Holy Spirit upon the Baptismal font is for the

sanctification of the Baptismal water and mystical formation of spiritual womb. It is worth

noting the Genesis account of creation, which depicted the divine breath as a life-giving

action. The same divine principle of life makes the mystical re-birth possible in the saving

sacrament of Baptism. Yaredean tradition maintains Baptismal epiclesis as individual

Pentecost, which brings forth sanctification and renewal of the faithful. The Holy Spirit, the

divine agent that brings all things to perfection, descends to consecrate and empower the

Baptismal water. According to Yared, Baptism is a divine ordinance, which is established to

fashion humanity anew. Christ’s descent into the Jordan River sanctified and consecrated all

waters of Baptism. The Baptismal epiclesis reactivates this original sanctification and

consecration of the waters through Christ’s own Baptism.

Yared’s Baptismal and Eucharistic epicleses invoked the Holy Spirit mainly for the

sanctification of the font, the consecration of the oblation and the transformation of the

ecclesial body. The Spirit is the animating grace that sustains the divine-human relation and

it also fosters the solidarity of the Church by preserving the unity of bond between the

members of the worshipping community. The reception of the Holy Spirit within the

liturgical context of the Church’s Baptismal rite is rooted in the event of the descent of the

same Spirit at Jesus’ Baptism in Jordan. As was discussed, Yared’s theology of Baptism and

Eucharist looks back to the mystery of the incarnation. This approach allowed him to draw
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the striking parallel about the role of the Holy Spirit in the incarnation of Christ and now in

the Church’s Eucharistic celebration, which is a liturgical extension of the divine economy.

Yared’s view of the consecratory role of the Holy Spirit in the Eucharistic celebration

recurred throughout his hymnary. His perception of the sacramental presence of Christ in

the Eucharist is a clear indication of the liturgical enactment of salvation history. As the

Holy Spirit operated the various events in the earthly life of the incarnate Christ, the Holy

Spirit also actualizes the sacramental presence of the risen Lord in the Eucharistic

celebration. To put it differently, the Holy Spirit makes the divine economy of salvation ever

present to the ecclesial body at every liturgical celebration. Yaredean liturgical tradition

often affirmed that the entire Eucharistic Prayer is of a consecratory nature, which itself is

epicletic. As the different events of salvation are related in the earthly life of the incarnate

Lord, the different elements of the Eucharistic Liturgy are also mutually interconnected.

The Eucharist connects the historical accomplishment of salvation and its subsequent

eschatological hope. Eucharistic celebration is essentially the liturgical actualization of the

central events of salvation. Yared underscored the transformation of ordinary time into

liturgical time, which actualizes salvation history. The Ethiopic Gə’əz terms “ይእዜኒ” and “ዮም”

which respectively mean “now” and “today” are the most recurring liturgical terms across

the Yaredean hymnal corpus. They basically indicated the actual realization of the memorial

of the saving deeds of the risen Lord here and now, as enacted in the Church’s Eucharistic

celebration. The Eucharist therefore allows the Church to participate in the historical

episode of salvation, which is present in the solemn Eucharistic Liturgy. Most importantly,

Yared linked the Passover with the Eucharist, as he interwove an array of biblical typology:

Moses as a type of Christ, Moses’ staff symbolizes the cross, the crossing of the Red Sea
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represents Christian Baptism, the cloud stands for the Holy Spirit and the Passover Lamb

foreshadowed Christ- the true Sacrificial Lamb.

In sum, the liturgical epiclesis expressed in the Yaredean tradition of the present

consideration revealed some of the unique pneumatological traits of his soteriology, which

comprised the showcase of the characteristic features of Ethiopic pnematology. Eucharistic

celebration is the liturgical anamnēsis of the divine economy of salvation. The sacrificial

death, triumphant resurrection and glorious ascension of Christ marked the culmination of

the saving deeds of the incarnation. Yared regarded the Words of Institution as the liturgical

anamnēsis of the Last Supper, which essentially reactivates the Institution of the Eucharist.

Eucharistic epiclesis is the liturgical reactivation of the prime role of the Holy Spirit in the

divine economy of salvation. The invocation of the Spirit upon the Eucharistic elements

effects their consecration.

A liturgical comprehension of Yared’s theology of the Eucharist will be inadequate

without proper understanding of his position on the prominent role of the Holy Spirit in the

divine economy of salvation. Above all, Yared referred to the Holy Spirit as “the Perfecter”

of all things. He envisioned the Holy Spirit as the divine agent that brings to perfection both

the liturgy of the Church and the mystical union of the faithful. As was mentioned, ecclesial

unity is enacted in the Church’s Eucharistic celebration. The Ethiopic Eucharistic Liturgy is

closely related to the mystery of the incarnation, as exemplified in Yared’s hymnary. The

human participation in the sacramental grace of the divine economy is the deifying work of

the Holy Spirit.

The mystery of the Holy Eucharist looks back to the incarnation, as the Holy Spirit

that accomplished the formation of the body of Christ in the womb of the Virgin Mary now

does the consecration of the oblation on the altar. Eucharistic celebration allows the earthly
 277

pilgrim Church to enter a mystical union with the risen Lord. The Eucharist renews the

broken divine-human communion (koinonia) of the pilgrim Church through the Holy Spirit.

Yared’s constant exhortation of the faithful to receive the Spirit presupposes an attitude of

humility and repentance to which the Eucharistic Liturgy is invoking the ecclesial body.

Eucharistic celebration is the most important and primary sacramental task of the

Church. The Eucharist is fully endowed with forgiving power and life-giving grace through

the sacramental presence of the risen Lord, which is realized by the active operation of the

Holy Spirit. The Eucharist exhibits a rich cosmological import, as it calls upon the entire

creation to take part in the liturgical doxology. Most importantly, a worthy reception of the

Eucharist shows the human free response to God’s gift of salvation. Yared pointed out some

of the main fruits of the Holy Eucharist, namely: spiritual nourishment, remission of sins,

purification and sanctification, healing and divine knowledge, eternal life, immortality and

incorruptibility. The Eucharist is a pledge of resurrection and eschatological consummation.

Yared explained the multifaceted symbols of creation and the manifold images,

types, figures, events and prophecies of the Scripture as typological prefigurations of the

divine economy of salvation. He understood the realization of the divine economy of

salvation in the incarnation and resurrection of Christ. He further explained the

actualization of salvation history made present in the sacramental life of the Church.

Eucharistic Liturgy is the celebration of the historical reality of the paschal mystery; the

actualization of the salvific grace bestowed through the divine economy; and the foretaste of

the eschatological hope. A liturgical rather than an intellectual/philosophical approach to

the exploration of divine mysteries marked the peculiar feature of Yared’s theological

mindset. His perception of the soteriological import of the various types, images, symbols

and events that are embedded in Scripture, Tradition and nature is possible through the
 278

eyes of faith. The apophatic approach to the mystery of God and divine dispensation with

humanity in creation and salvation history are characteristic of Yared’s soteriology.

Theology and hymnody are closely interrelated, as clearly exemplified in Yared’s

liturgical exposition of soteriology, which comprised three major themes, namely: creation,

salvation history and religious art. Liturgical hymnody is the living and dynamic way of

expression of the events of salvation history. Eucharistic Liturgy is the celebration of the

paschal mystery - the efficacious death and victorious resurrection of Christ. The Church’s

mystical act of the dying and rising Lord is but a dynamic remembrance of His saving

deeds. The ecclesial assembly encounters the risen Lord and thereby experiences that ever-

present mystery of the pascha. The Church’s Eucharistic celebration is the focal point of the

past, present and future reality of salvation. Participation in this mystical reality allows the

liturgical assembly to experience the foretaste of the eschatological hope of the Risen Lord.

Yaredean liturgical hymnody is the core source of the Ethiopic liturgical theology.

Yared’s Eucharistic hymns are largely of a mystagogical character. Both his Baptismal and

Eucharistic hymns featured the sacramentality of the Church’s liturgical celebration. They

further accentuated the sacramental dimension of Yaredean soteriology. Yared mentioned

the inherent relationship between the Eucharist and the Church - the mystical body of

Christ. He envisioned ecclesial koinonia as the goal of the Church’s Eucharistc celebration,

which is the making of the Church by the knitting of the many members into one mystical

body of Christ. Yared further referred to the worshipping Church as heavenly on account of

the eschatological event enacted in the Eucharistic celebration. The true essence of Christian

communion is the underlying goal of sharing in the holy things, which facilitates human

participation in the holiness of the Trinity. By sharing in the Eucharistic table, the faithful

will enter full communion with the heavenly Church, which itself is also the communion of
 279

saints. Eucharistic communion (koinonia) is the pledge and foretaste in the liturgical time of

the final eschatological gathering of the entire ecclesial body.

The paschal mystery of Christ, which comprised His passion, efficacious suffering,

sacrificial death and triumphant resurrection, is the core element of Yared’s soteriology. He

described salvation in terms of reconciliation, as Christ restored perfect harmony to the

entire cosmos. Furthermore, the unification of the earthly and heavenly realm is at the heart

of the saving deeds of the incarnate Christ. This is because the fall caused enmity between

God and humanity that was ordained as the crown of creation and the priest of the cosmos.

Yared’s soteriology unfolded the mystery of the cosmic redemption, which is accomplished

through the divine economy of the Author of creation.

The relation between St. Mary and the Church is expressed in Yared’s Eucharistic

theology. St. Mary’s unique role in the incarnation gives her a special place in the life of the

Church. The Eucharistic banquet looks back to the incarnation where the eternal Word of

God took flesh from the Holy Virgin Mary with the superb work of the Holy Spirit. Yared’s

conception of the sacramental presence of Christ in the Eucharistic meal and the Spirit’s

reactivation of Jordan at Christian Baptism is a clear indication of the intrinsic connection

between the liturgy (i.e., rule of prayer) and the Church’s belief (i.e., rule of faith).

The present study witnessed that Yared’s liturgical hymnography often imported

different elements from nature as well as Scripture, and also from Jewish, Coptic and Syriac

traditions. By virtue of being the only uncolonized African nation, Ethiopian Christianity

has maintained a unique hymnal tradition, which has been quite indigenous and

unadulterated for centuries. Speaking of the inculturation of Ethiopian Christianity, Ayele

Bekerie notes, “It is a church that has managed to fuse the rituals and doctrines of both the
 280

Judaic and the Christian traditions in their home-grown variants.”1052 Therefore, readers can

possibly refer to Yaredean hymnody as musical mystagogy, that is to say, the Church’s

liturgical catechizing through edifying and inspirational sacred arts. Liturgical hymnody

takes a theological truth and inculcates within the heart of a human person that is created in

the divine image and likeness of God. It brings a dynamic transformation of personality and

a rise of spirituality. Yared’s soteriological exposition is of dual purpose to readers, namely:

theologically informative and spiritually enriching. So, if the Eucharistic Liturgy is all about

the Church’s celebration of salvation history, then it is appropriate to underline the essential

place of hymnody as the living expression of the events of salvation in the liturgy.

In sum, Yared’s soteriology mainly comprised of the doctrine of creation, the fall of

humanity and its consequences, a foreshadowing of salvation history through the manifold

types, images, symbols, events and prophecies of the Old Testament, and the fulfillment of

salvation in the person and work of Christ, the reception of the gifts of salvation through the

sacramental life of the Church in the Holy Spirit, and the final eschatological consummation

at the second glorious coming of Christ.

Scripture and the Incarnation are seen as two inseparable facets of salvation history.

Soteriologically, both modes of divine economy have a didactic role of conveying the divine

salvific knowledge of God to humanity. The spiritual sense of Scripture and its anticipation

of eschatological reality is the summit of Yared’s liturgical theology. For Yared’s theology of

salvation, it is the incarnate Lord Christ that fulfilled the manifold symbols, and He is their

ultimate truth that interpreted and perfected them. He touched upon the centrality of the

incarnation towards the fulfillment of the divine economy of salvation, which God had

ordained before the ages.

1052
Bekerie, Ethiopic: An African Writing System - Its History and Principles, 22.
 281

The doctrine of salvation essentially relates to the key theme of liturgical cosmology.

Yared presumed the priestly role of humanity, a microcosm, to offer with thanksgiving the

entire creation, which is transfigured by grace, acceptable to the Creator. The liturgy allows

humanity to take part in the priestly office and offer the whole creation as a precious gift

back to God. The Eucharistic celebration makes possible the actualization of cosmic liturgy.

Most importantly, the liturgical celebration of the Church cannot be reduced to a mere

historical commemoration of the saving actions of the incarnate Lord. A liturgical shift from

the eschatological dimension of liturgy thus to mere historical memory eventually

diminishes the main focus on the core element of Christian liturgy – perpetual anamnēsis.

This study revealed the prominent role of Scriptures in Yaredean liturgy by showing

the inherent relationship between his hymnody and the Scripture. Despite his wide-ranging

biblical references and allusions, Yared at times provided incomplete biblical texts. It might

be possible for him to have injected those kinds of incomplete citations from his memory.1053

The exploration of the theological depth and spiritual riches of Yared’s liturgical hymnody

calls for a serious consideration of the issue of the linguistic barrier that would deter the

active participation of believers, readers and scholars. In other words, the unavailability of

the vast Yaredean corpus both in the modern Ethiopic vernaculars and Western languages

makes scholarly research difficult and the full liturgical participation of the congregation

impossible. The sublime worship of the holy Church should always be a unified action of

clergy and people together.

1053
Tedros Abraha characterized the feature of ancient Ethiopic ecclesiastical texts as such, “Quotations in
Ethiopian religious literature are generally anonymous or vague when provided. They are mostly drawn from
memory and transmitted orally, and as a consequence there are always differences in the wording of the same
quotation.” See Abraha, “Quotations from Patristic Writings and References to Early Christian Literature in the
Books of St. Yared,” 337.
 282

Therefore, the faithful should not be present just simply to look at what is happening

without genuinely participating in the service and liturgical performance of religious

worship. In asserting this, Ashenafi Kebede observes, “Sacred songs in general serve the

objectives of religious worship; the human voice is thus used as a medium of

communication with the supernatural ... to enhance religious meditation or to advance

peace and harmony between a person and his universe.”1054 The entire ecclesial body plays a

fundamental role in the Church’s liturgical celebration, and a worship service that deprives

each member of active liturgical participation jeopardizes the very essence of the Church.

Yared conferred the Ethiopian Church a unified and codified order of worship and

liturgy. The unifying role of hymnody enhances the notion of koinonia, which characterizes

the very nature of the Church. The theological analysis and soteriological exposition of

Yared’s hymnary will be inspiring and edifying for the faithful. It will also help preachers,

religious mentors and modern time hymnographers to draw largely on the theological and

spiritual riches of Yared’s liturgical hymnody. This approach will once again affirm the

liturgy as the primary source of doing theology. Important to note is the textual complexity

and melodic difficulty of Yared’s hymnary coupled with the absence of translation into the

modern languages of Ethiopians greatly deterred the reception and deep appreciation of his

profound liturgical hymnody among many Ethiopian Orthodox Church clergy and faithful.

The foregoing discussion showed the dual purpose of liturgical hymnody, namely:

devotional and instructional. Therefore, Christian worship that incorporates hymns should

often maintain the balance between the melody and the divine word embedded in the lyrics.

Such awareness encourages the worshipping community of faith to actively engage in a

prayerful study of God’s Word (lectio divina). A proper performance of liturgical hymnody

establishes some fertile ground for the lyrical exploration of theology and spirituality. This
1054
Kebede, Roots of Black Music, 4.
 283

will undoubtedly lead the faithful to a better understanding of Scripture and Tradition. As

was noted, most Yaredean liturgical hymns took creedal forms to assert confession of faith.

At times, they exhibited an apologetic character while defending the truth of faith and life.

Nowhere in his liturgical hymnary has Yared provided a full reference to the actual

source of his biblical quotations, patristic citations and historical allusions. However, he at

times quoted a text in full, sometimes he referred only to portion of a biblical and patristic

text or he just mentioned biblical and patristic author’s name without specific reference to

the corresponding text under consideration. This textual genre will pose a serious question

and even challenge to readers especially those that are not well-versed in Scripture and

patristics. The systematic arrangement of all the biblical texts and patristic sources used in

each Yaredean hymnal text either as a footnote, endnote or at the margin of each page of the

hymnary would help both believers and researchers to relate the lyrics with Scripture and

early patristic tradition. Towards that end, scholars will greatly benefit from the exemplary

works of Tiume Lissan Kassa,1055 who considerably dedicated an entire chapter of his book

exploring Yared’s biblical sources; Getachew Alemu Shambel,1056 who endeavoured to show

the connection between Yared’s Dəggwa hymnary and the Holy Scripture; and also Tedros

Abraha’s1057 insightful and delightful study on Yared’s patristic citations and some other

explicit and anonymous quotations throughout of his Dəggwa hymnary.

Liturgical theology is concerned about the integral role of the faithful that are called

to form the mystical body of Christ through their participation in the Church’s liturgical

1055
Kassa, Yared and his Hymnody, 63-182. For an insightful study on the ancient Ethiopic traditional biblical
interpretation, see Keon-Sang An, An Ethiopian Reading of the Bible: Biblical Interpretation of the Ethiopian
Orthodox Tewahido Church, with a foreword by William A. Dryness & preface by Joel B. Green (Cambridge:
James Clarke & Co, 2016).
1056
Getachew Alemu Shambel, Mäṣhäf Qədusəna Yä-Äwaləd Mäṣähəfət Zä-Ortodox Täwaḥədo [Holy
Scripture and the Apocryphal Books of the Orthodox Täwaḥədo], 2nd ed. (Addis Ababa: Täsfa Gäbərä Səlassē
Printing Press, n.d.).
1057
Abraha, “Quotations from Patristic Writings and References to Early Christian Literature in the Books of St.
Yared,” 331-404.
 284

celebration. While it is important to keep the theocentric feature as the core of liturgical

worship, it is also equally important to underscore its anthropological facet. Speaking of the

Ethiopic liturgy, Richard Marsh notes, “This is liturgical theology at its most exquisite, when

it leads worshippers to pray the theological core of their faith.”1058 Towards that end,

liturgical hymnody of any sort should necessarily employ inclusive language to embrace the

entire ecclesial body for the adoration of the Almighty God. Despite the central role of the

faithful in the Church’s liturgical worship, the present day Ethiopic liturgical hymnody is

“largely the preserve of a specialist group of liturgical musicians rather than a celebration of

the entire church.”1059 Emerging in the ancient Semitic socio-cultural milieu, Yaredean

liturgical hymnography makes a dominant use of masculine language. Yared rarely used a

feminine metaphor while he addressed God. “አንተ አቡነ፥ ወአንተ እምነ። [You are our Father, and

You are our Mother].”1060 This is one of the most probing epithets in the Yaredean corpus.

Yared’s Judeo-Christian liturgical milieu is marked with androcentric language. He

frequently applied masculine language to God and the angels. Yared portrayed the Church

in feminine language. Nonetheless, I have attempted to be consistent throughout in my own

textual analysis of his hymns by using inclusive language. However, I left Yared’s liturgical

texts unchanged and untouched whenever I was quoting his hymnal texts for the sake of the

originality of the present study. The Ethiopian Orthodox Täwaḥədo Church needs to address

these important issues and continue to work diligently on all-inclusive worship service with

the aide of all-embracing liturgical texts for the future generation of believers and scholars.

From the Ethiopian Orthodox Church perspective, the deprivation of women from

active participation in the liturgical life of the Church is contradictory to the patristic notion

1058
Marsh, ed., Prayers from the East: Traditions of Eastern Christianity, 62.
1059
Woolfenden, Daily Liturgical Prayer: Origins and Theology, 200.
1060
Yared called Christ as “the Father and Mother of the entire world [አብ ወእም ለኵሉ ዓለም]።” St. Yared, BD, 218.
 285

of koinonia, which essentially characterizes the Church as the mystical body of Christ. Most

importantly, Johannes Quasten recounts the inclusive nature of the early Church’s liturgical

hymnody and thus remarks, “Women commonly and universally took part in liturgical

singing in earliest Christian times on account of the notion of the spiritual koinonia, which

expressed itself in community singing.”1061 Yared furnished his ancient liturgical hymnary

with indigenous hymnal notations (Məlləkətoč), and later liturgical scholars added hymnal

notations (Səräyoč). The Ethiopic liturgical performance is comprised of singing, rhythmic

movements, beating of drums, swinging of prayer-stuff, rattling of sistra and jubilee of the

worshipping community. A close observation of the special place of Yaredean hymns in the

Ethiopian Church, especially of the multifaceted components of his liturgical melody, such

as visual, audible, tangible, gesture and posture coupled with rhythmic movements of the

body help the congregation to refocus on the mystery of salvation being sung and enacted

by the ecclesial body, of both men and women.

The salvation of humanity is the sole basis of the Gospel’s message and the stepping-

stone for the Ethiopian Church’s liturgical celebration. Soteriology is the focal point where

all theological issues converge. As was discussed, the liturgical exposition of soteriology and

the inherent sacramental and ecclesial dimensions affirmed that soteriology serves as the

lens to see, develop and interpret the doctrine of God, Christ, Creation, the Fall, Church,

Sacraments and Eschatology. Most importantly, Yared’s theology of salvation, as expressed

in his liturgical hymnody is a great contribution to modern scholarship. Some of his

theological insights would help to establish some common ground and engage in a useful

and fruitful ecumenical dialogue1062 on the doctrine of salvation. It is hoped that the

1061
Quasten, Music & Worship in Pagan & Christian Antiquity, 85.
1062
Speaking of the significance of the Jewish background of Ethiopian Christianity for the modern Christian-
Jewish dialogue, Elizabeth Isichei observes, “The Ethiopian Church’s strong Hebraic elements give it a unique
role in Christian/Jewish dialogue. It has grown directly from Christianity’s Jewish roots, without the admizture
 286

liturgical exposition of Yared’s soteriology illustrated the living tradition in such a way that

makes it relevant not only to the present context but even anticipates towards the future.

This study will also help modern scholars and researchers to conduct further studies

on the manifold biblical, liturgical, spiritual, ethical and theological themes of Yared’s

hymnography. It might encourage theological seminaries and higher institutions to consider

teaching courses on the various topics - historical, textual, biblical, liturgical and theological

paradigms of the vast Yaredean corpus. A thorough discussion on the liturgical exposition

of various themes of Christian theology, as exhibited in the present study, would encourage

scholars to engage in the tedious work of the translation of Yaredean hymnal texts into the

modern Western languages. Yared’s vast hymnal works are preserved in the Ethiopic Gə’əz

in their entirety, and are awaiting a fresh scholarly endeavour to make them accessible to

believers, readers and researchers.

The historical introduction, the hymnal classifications, typological interpretations of

Scripture, theological insights and soteriological exposition embedded in my research can

contribute fresh insights for modern scholarship. The summary and concluding remarks of

this study would encourage liturgical scholars to take a renewed interest to further explore

the biblical, theological, liturgical and spiritual riches of Yared’s hymnography. On the basis

of the fundamental relationship between liturgy and theology, as exemplified by Yared’s

liturgical theology, the Ethiopian Orthodox Täwaḥədo Church together with other Eastern

Churches uses liturgical hymnody not only for worship, but also as the primary source of

theology and theological expression. This reflects the time-honored dictum - lex orandi est lex

credendi - “The rule of prayer (worship) is the rule of faith.”

of Hellenism.” See Elizabeth Isichei, A History of Christianity in Africa: From Antiquity to the Present (Grand
Rapis, Michigan: William B. Eerdmans Publishing Company, 1995), 49.
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