Introduction to the Doctrines of the Ethiopian Orthodox Tewahedo Church – Part II

Exploring the Foundations of the Ethiopian Orthodox Tewahedo Church’s Faith

Introduction to the Doctrines of the Ethiopian Orthodox Tewahedo Church – Part II

The five pillars (Aimad/አዕማድ) of the Ethiopian Orthodox Tewahedo Church are the foundation of faith. Like pillars that support a house, they uphold the believer’s life, guiding the heart toward God, the Trinity, and eternal life. Known as mysteries, they reveal divine truths beyond the reach of physical senses, inviting the faithful to learn with devotion and discernment. This second part of the essay explores the meaning, implication, and spiritual purpose of these five pillars, showing how they strengthen the believer, protect against heresy, and lead to a life rooted in divine truth.

What does Aimad /አዕማድ/ Pillars mean?

Since the Ethiopian Orthodox Tewahedo faith is rooted in the Geʿez language, many ecclesiastical terms used in the Church are of Geʿez origin. The word "Aimad/አዕማድ" derives from the Geʿez "Amd/አምድ," where "Amd/አምድ" is singular and "Aimad/አዕማድ" is plural. Literally, a pillar refers to a structural support of a house. In the same way, the five pillars of the Orthodox Tewahedo faith are so named because they support, sustain, and stabilize the faith. The term "Amd/አምድ" is also used in writing, referring to a column or a measured division of a page for reading. According to this final definition, Amd/አምድ serves as a guiding framework, helping the faithful approach divine mysteries—especially the Trinity—without over-examination or speculative inquiry beyond what has been revealed.

A pillar is called a pillar because it prevents a house from swaying or leaning to one side; it preserves balance and proportion. A house built with a pillar stands firm, whereas a house without a pillar collapses and cannot endure. In the same way, faith is summarized and explained through the mysteries of these pillars, and believers remain committed by learning and embracing them. Likewise, a person who possesses the mysteries known as the pillars of our Holy Church will have a heart firmly established in the love of God and in the hope of the Kingdom of Heaven. Conversely, one who lacks these five beliefs will not have a heart grounded in the love of God or in the hope of the Kingdom of Heaven.

According to Church scholars, a person who carefully knows the five pillars of the mysteries will not be overwhelmed by the waves of heresy (ኑፋቄ), nor will he be shaken in his faith. Even when various hardships arise in life, he will be strengthened through these teachings. One who does not know these pillars cannot confidently claim to be a believer of the Orthodox Tewahedo faith. Therefore, it is necessary to know them well.

Why are they called mysteries?

The Holy Church calls the five pillars “mysteries.” The word "mystery" comes from the verb "made concealed" / አመሠጠረ, meaning "hidden," "covered," or "secret." Mysteries are traditionally divided into two categories: first, the mystery of the Creator—unrevealable (ሊገለጥ የማይችል) and without beginning or end (ከእስከ የሌለው ምሥጢር); and second, the mystery of creatures—revealed in time (በጊዜ የሚገለጥ /የሚታወቅ), namely the mystery of humans and angels (የሰውና የመላእክት ምሥጢር).

Church scholars (ሊቃውንተ ቤተክርስቲያን) explain that the five pillars are called mysteries because they are not realities one accepts only by seeing with the eyes or touching with the hands. Rather, they are learned through teaching, studied with the heart, and received in faith (The Faith of the Fathers / ሃይማኖተ አበው, Zeathanatios 14:39; 1 Cor. 14:19; 1 Sam. 17:40). Since God is spirit, His teachings and knowledge cannot be grasped by the physical senses but only by the spiritual mind. For this reason, the pillars of the mysteries, which are God’s teachings, are rightly called “mysteries.”

The specific reasons why the five pillars are called mysteries are explained in the following three points.

First, because they are teachings concerning the unseen and invisible God. They are profound spiritual teachings that proclaim the oneness and threeness of God; that one of the three Persons (ከሦስቱ አካላት አንዱ) became man; that Christ is born of God by the Spirit; that believers partake of the flesh and blood of God, who became man, to live forever in the Kingdom of God; and finally, that humanity will be resurrected (ከሙታን መነሳት) to eternal life or eternal death in a new, incorruptible body.

Second, because these teachings cannot be understood through physical wisdom. They are not presented, read, or studied like ordinary worldly knowledge, nor are they supported by material or physical evidence. Rather, they are spoken and taught by those who convey them from a spiritual heart with true devotion, and they are received by those who listen and learn with a spiritual heart and a sincere desire for God.

Third: because the Church teaches these mysteries only to believers. They are not revealed to unbelievers; to believers, however, they become the “incorruptible jewel— የማይጠፋ እንቁ” cherished (የተወደደ) and precious, once the heart is opened to true spiritual knowledge and understands it in its perfect light (Matt. 7:6).

“እርሱም መልሶ እንዲህ አላቸው፦ ለእናንተ የመንግሥተ ሰማያትን ምሥጢር ማወቅ ተሰጥቶአችኋል፥ ለእነርሱ ግን አልተሰጣቸውም።” (Matt. 13:11)

Conclusion

The five pillars of the mysteries are not merely teachings to be known but divine foundations to be lived. Through them, the believer’s faith is stabilized (መርጋት), the mind is guarded from heresy (ምንፍቅና), and the heart is firmly rooted in the love of God and the hope of the Kingdom of Heaven (ተስፋ መንግስተ ሰማያት). Received with faith and humility, these mysteries shape a life grounded in divine truth and direct believers toward eternal communion with God.

The third part of the essay will further explore the introduction to the doctrines of the Ethiopian Orthodox Tewahedo Church.

Exploring the Foundations of the Ethiopian Orthodox Tewahedo Church’s Faith

Introduction to the Doctrines of the Ethiopian Orthodox Tewahedo Church – Part I

In the Ethiopian Orthodox Tewahedo Church (EOTC), religious teachings (ትምህርተ ሃይማኖት) serve as the means through which believers come to know the path that leads to God and eternal life. Through these teachings, the Church cultivates an understanding of the “righteous religion” (ርትዕት ሃይማኖት). Church scholars traditionally classify religious teachings into two main categories: dogma—the foundation of belief (መሠረተ እምነት / የእምነት መሠረት)—and canon, or church ordinance (ሥርዓተ ቤተክርስቲያን / ቀኖና). Within this framework, the Ethiopian Orthodox Tewahedo Church teaches the five pillars of mysteries as the foundation of its religious life. This essay provides an introductory overview of these five pillars, beginning with a clarification of key terms.

God: The word “God” (እግዚአብሔር) comes from Ge’ez: “እግዚእ” means “Lord,” and “ብሔር” means “world.” Thus, "እግዚአብሔር" signifies the Lord of the world—the Creator and Ruler of all. Scripture does not begin by arguing for God’s existence; it presupposes it: “በመጀመሪያ እግዚአብሔር ሰማይንና ምድርን ፈጠረ።” (Genesis 1:1). In the Hebrew language, God is known by three names: El—ኤል (the Almighty God—ኃያል አምላክ), Yahweh—ያህዌ (Who exists and will exist—ያለና የሚኖር, also who acts according to His will—እንደ ፈቃዱ የሚሠራ), and Adon—አዶን (the Lord—ጌታ). In Greek, He is called Alpha and Omega—አልፋና ኦሜጋ (the Beginning and the End—መጀመሪያውና መጨረሻው). The term Divine—መለኮት—denotes rulership (ገዥነት), and God—አምላክ—refers to the One who creates and rules—ፈጥሮ የሚገዛ።

Faith: The term “faith” (እምነት) is rooted in Ge’ez and denotes believing (ማመን) and trusting (መታመን). To believe is to receive in the heart, as truth, what one has heard and understood about God: “እንግዲያስ እምነት ከመስማት ነው መስማትም በእግዚአብሔር ቃል ነው።” (Romans 10:17). To trust (መታመን) is to confess this faith openly, without fear or shame, before others: “ስለዚህ በሰው ፊት ለሚመሰክርልኝ ሁሉ እኔ ደግሞ በሰማያት ባለው በአባቴ ፊት እመሰክርለታለሁ።” (Matthew 10:32), and “ኢየሱስ ጌታ እንደ ሆነ በአፍህ ብትመሰክር እግዚአብሔርም ከሙታን እንዳስነሣው በልብህ ብታምን ትድናለህና” (Romans 10:9).

The Apostle Paul describes faith as “እምነትም ተስፋ ስለምናደርገው ነገር የሚያስረግጥ፥ የማናየውንም ነገር የሚያስረዳ ነው።” (Hebrews 11:1), and without faith it is impossible to please God (Hebrews 11:6). The Scripture proclaims that there is only one faith: “አንድ ጌታ አንድ ሃይማኖት አንዲት ጥምቀት። ” (Ephesians 4:5).

Religion (ሃይማኖት), therefore, is to acknowledge that the world has a Creator, and it is the way by which a person worships and draws near to God, becomes His child, practices righteousness (ጽድቅ), and inherits eternal life.

Dogma: Religious teaching is divided into two categories: dogma and canon. The term "dogma" comes from the Greek and refers to the foundation of faith. Dogma, as the foundation of faith, cannot be added to, diminished, or improved. Even in times of difficulty and trial, the faithful hold fast to it until death. For example, God is the One who brought the world into existence from non-existence: the Almighty who cannot be examined but examines all, the Creator of everything, and the Lord of heaven and earth. God exists in three persons—the Father, the Son, and the Holy Spirit—yet He is one in divinity, creation, authority, rule, and will. Thus, He is three in person but one in His divinity (essence). Humanity was freed from eternal death and slavery to the devil, which came through Adam, by one of these three persons, the Son, Jesus Christ. Such fundamental teachings are called dogma, or the foundation of faith.

Canon: The word "canon" is Greek and means "order" (ሥርዓት). "Canon" refers to the ordered way of life by which Christians, who believe in our Lord Jesus Christ, are guided. Unlike dogma, canon may be revised according to the circumstances of time and place through the discernment of the Church Fathers or the Holy Synod. It may be expanded, adjusted, or reduced when pastoral necessity requires. For example, in our church, the normative number of priests required to administer the Divine Liturgy is five. However, if some are unavailable due to circumstances beyond their control, the liturgy and the honoring of the Eucharist may be administered by fewer priests, even by two or one.

Regarding the necessity of Order in the Church, St. Paul writes, “ነገር ግን ሁሉ በአገባብና በሥርዓት ይሁን።” (1 Cor. 14:40). He also states:

“ወንድሞች ሆይ፥ ከእኛ እንደ ተቀበለው ወግ ሳይሆን ያለ ሥርዓት ከሚሄድ ወንድም ሁሉ ትለዩ ዘንድ በጌታችን በኢየሱስ ክርስቶስ ስም እናዛችኋለን። እኛን ልትመስሉ እንዴት እንደሚገባችሁ ራሳችሁ ታውቃላችሁና፤ በእናንተ ዘንድ ያለ ሥርዓት አልሄድንምና።” (2 Thess. 3:6–7).

Canon (order) is established by the Fathers of the Church, and those who teach the Gospel are obliged to transmit to the faithful the canon handed down by the Fathers. Scripture bears witness to this practice:

“በከተማዎችም ሲዞሩ በኢየሩሳሌም የነበሩት ሐዋርያትና ሽማግሌዎች የቈረጡትን ሥርዓት ይጠብቁ ዘንድ ሰጡአቸው። አብያተ ክርስቲያናትም በሃይማኖት ይበረቱ ነበር፥ በቍጥርም ዕለት ዕለት ይበዙ ነበር።” (Acts 16:4–5).

Church: According to the Church scholars (ሊቃውንተ ቤተክርስቲያን), the Church is the living relationship between God and His creatures. It has three interconnected meanings. First, the Church is the fellowship (ኅብረት) of Christians—the unity of believers (1 Corinthians 11:18). Second, the Church is the dwelling place (መኖሪያ) of Christians, the house of God. Just as the word "house" signifies a dwelling (መኖሪያ), so "church" signifies the dwelling of Christians and the house of God, as the Lord said, "ርግብ ሻጪዎችንም፦ ይህን ከዚህ ውሰዱ፤ የአባቴን ቤት የንግድ ቤት አታድርጉት አላቸው።" (John 2:16). It must be emphasized that when we speak of the church building (ሕንጻ ቤተ ክርስቲያን), we also refer to its sacred ministry. Third, the term "Church" refers to the believers (ምዕመናን), the body of each Christian within the Church, as Scripture testifies: “የእግዚአብሔር ቤተ መቅደስ እንደ ሆናችሁ የእግዚአብሔርም መንፈስ እንዲኖርባችሁ አታውቁምን?” (1 Corinthians 3:16). All the above verses affirm that the Church is ultimately derived from and grounded in Christ.

The foundations of faith (የሃይማኖት መሠረት) of the Ethiopian Orthodox Tewahedo Church are the Five Pillars of Mysteries (አምስቱ አዕማደ ምስጢራት). To belong to the faith of the EOTC is to accept these mysteries as the doctrinal foundation of belief and to live in communion with God, who rules all things according to His will. Their number being five is traditionally grounded in the teaching of St. Paul, who emphasizes clarity and edification in instruction: “ነገር ግን ሌሎችን ደግሞ አስተምር ዘንድ በማኅበር እልፍ ቃላት በልሳን ከመናገር ይልቅ አምስት ቃላት በአእምሮዬ ልናገር እወዳለሁ።” (1 Corinthians 14፡19).

Conclusion

This essay, as the first part of the introduction to the doctrines of the Ethiopian Orthodox Tewahedo Church, has presented the Church’s key theological terms and teachings—God, faith, religion, dogma, canon, the Church itself, and what the EOTC recognizes as doctrine: the Five Pillars of Mysteries. Together, these elements form the foundation of the Ethiopian Orthodox Tewahedo belief and practice. To belong to the EOTC, therefore, is to receive the Five Pillars of Mysteries as the foundation of faith and life and to live in continual communion with God, who orders and governs all things according to His will.

The second part of this essay will further explore the doctrines of the Ethiopian Orthodox Tewahedo Church.

Contemporary Challenges in Orthodox Christian Ethics and Moral Life

 

Part 11: Contemporary Challenges in Orthodox Christian Ethics and Moral Life

Opening Reflection

The moral life has never been free from challenges. We live in a world that is constantly changing—filled with distractions, pressures, and complex ethical dilemmas. Orthodox Christian ethics offers the wisdom we need to discern (መለየት) what is right, to integrate our faith into everyday life, and to respond faithfully to the issues of our time. It affirms that our beliefs must shape every part of life—from how we use technology to how we engage with culture, from the choices we make personally to the responsibilities we bear in society

1. Ethical Challenges in the Modern World

• Contemporary life brings moral complexities: consumerism (materialism), digital culture, social media, and political pressures.
• Orthodox Christian ethics calls for discernment (ማስተዋል፣ የሚጠቅምና የማይጠቅመውን ለይቶ ማወቅ), moderation, and rootedness in Scripture and Tradition.

Philippians 4:8 reads,  “በቀረውስ፥ ወንድሞች ሆይ፥ እውነተኛ የሆነውን ነገር ሁሉ፥ ጭምትነት ያለበትን ነገር ሁሉ፥ ጽድቅ የሆነውን ነገር ሁሉ፥ ንጹሕ የሆነውን ነገር ሁሉ፥ ፍቅር ያለበትን ነገር ሁሉ፥ መልካም ወሬ ያለበትን ነገር ሁሉ፥ በጎነት ቢሆን ምስጋናም ቢሆን፥ እነዚህን አስቡ።”

This verse emphasizes that in a complex, fast-changing world, we should focus on what is true, honorable, pure, and praiseworthy, letting these guide our ethical decisions.

• Practical reflection: Before making any decision, pause and ask yourself: Does this honor God, serve others, and strengthen my virtues?

Patristic Insight:

“Do not follow the crowd, but follow Christ; let Him guide your every step in a world full of deceit (ማታለል).” — St. Anthony the Great.

2. Integrating Ethics into Personal, Professional, and Public Life

Morality is not something that can be paused and resumed; it passes through every aspect of our lives.

• Personal Life: We must cultivate virtue through prayer, self-discipline, and self-examination.
• Professional Life: We need to practice honesty, fairness, and responsible care in all our work.
• Public Life: We should be witnesses of God’s love through acts of mercy, justice, and social responsibility.

Every decision we make is a chance to bring the kingdom of God to life in the world.

“እናንተ የምድር ጨው ናችሁ፤ ጨው አልጫ ቢሆን ግን በምን ይጣፍጣል? ወደ ውጭ ተጥሎ በሰው ከመረገጥ በቀር ወደ ፊት ለምንም አይጠቅም። እናንተ የዓለም ብርሃን ናችሁ። በተራራ ላይ ያለች ከተማ ልትሰወር አይቻላትም። መብራትንም አብርተው ከዕንቅብ በታች አይደለም እንጂ በመቅረዙ ላይ ያኖሩታል። በቤት ላሉት ሁሉም ያበራል። መልካሙን ሥራችሁን አይተው በሰማያት ያለውን አባታችሁን እንዲያከብሩ ብርሃናችሁ እንዲሁ በሰው ፊት ይብራ።” (Matthew 5:13–16).

Patristic Insight:

“The Christian life must be consistent; virtue cannot be hidden in one place and abandoned in another.” — St. John Chrysostom.

St. John Chrysostom emphasizes here that Christian virtue must be lived consistently in all areas of life.

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3. How to Respond to Cultural, Technological, and Moral Pressures

• Cultural trends today often undermine Orthodox moral teaching, especially through relativism (እውነትን አንጻራዊ በማድረግ), the erosion of moral clarity, and growing secularization.
• Technology, while useful, can foster distraction, a lack of depth in faith, and the erosion of moral standards.
• Discernment (ማስተዋል ፣ ጥቅምና ጉዳቱን ቀድሞ መለየት), prayer, fasting, and spiritual counsel are essential tools to withstand these pressures.

“የእግዚአብሔር ፈቃድ እርሱም በጎና ደስ የሚያሰኝ ፍጹምም የሆነው ነገር ምን እንደ ሆነ ፈትናችሁ ታውቁ ዘንድ በልባችሁ መታደስ ተለወጡ እንጂ ይህን ዓለም አትምሰሉ።” (Romans 12:2).

Patristic Insight:

“Guard your heart above all else, for from it flows the springs of life.” —St. Isaac the Syrian.

“አጥብቀህ ልብህን ጠብቅ፥ የሕይወት መውጫ ከእርሱ ነውና።” (Proverbs 4:23)

Conclusion

Orthodox Christian ethics is not theoretical; it is deeply practical, holistic, and life-shaping. It equips believers to face the moral challenges of our time, to integrate faith into every aspect of life, and to maintain virtue amid cultural, technological, and moral pressures. Living faithfully today requires discernment, prayer, fasting, and continual attention to spiritual guidance, allowing Christ to shape our thoughts, decisions, and actions. Ultimately, the ethical life is a journey of transformation—where our choices, guided by Scripture, Tradition, and the wisdom of the Fathers, reflect God’s love in the world and bear witness to His kingdom.

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Reflection Question

How can I consistently integrate Orthodox moral principles into my personal, professional, and public life? What concrete steps can I take to respond to modern cultural and technological challenges in a way that reflects Christ’s teaching?

Closing Prayer

Almighty God, grant us discernment to recognize what is right and holy. Strengthen our hearts to resist cultural, technological, and moral pressures. Guide our thoughts, words, and actions, that they may reflect Your love. Keep us steadfast in faith and faithful in all we do. May our lives bear witness to Christ, now and always, through the prayers of the holy Theotokos and all the saints. Amen.

Suggested Readings

• Guroian, V. (2002). Incarnate love: Essays in Orthodox ethics (Rev. ed.). University of Notre Dame Press.

• Harakas, S. S. (1983). Toward transfigured life: The Orthodox Christian moral tradition. Light & Life.
• Harakas, S. S. (1992). Living the faith: The praxis of Orthodox ethics. Light & Life.
• Staniloae, D. (2002). Orthodox spirituality: A practical guide for the faithful and the clergy. Holy Cross Orthodox Press.
• Yannaras, C. (1984). The freedom of morality. St. Vladimir’s Seminary Press.

 

The Moral Responsibility of Government and Political Institutions and the Sanctity of Human Life: An Orthodox Christian Ethical Reflection

Part 10: The Moral Responsibility of Government and Political Institutions and the Sanctity of Human Life: An Orthodox Christian Ethical Reflection

In Orthodox Christian Ethics, government and political institutions—including parliaments, ministries, parties, councils, security bodies, and all who exercise authority—are understood not merely as human arrangements but as sacred responsibilities before God. Their authority exists to protect life, ensure justice, and promote the common good.

When these authorities misuse power—exposing citizens to death, harm, fear, or injustice—they commit a grave moral violation.

“…የድሀውን ፍርድ ያጣምሙ ዘንድ፥ የችግረኛውንም ሕዝቤን ፍርድ ያጐድሉ ዘንድ የግፍን ትእዛዛት ለሚያዝዙ፥ ክፉንም ጽሕፈት ለሚጽፉ ወዮላቸው!” (Isaiah 10:1–2)

Authority (ስልጣን) is not a privilege (መብት) but a divine responsibility (ተጠያቂነት—በእግዚአብሔር ዘንድ). This means that all authorities are accountable before God.

It is obvious from the above verse that any authority that misuses power and exposes citizens to death, harm, fear, or injustice will be held accountable before God.

Ezekiel 34:2, 4 warns: “…ጌታ እግዚአብሔር እንዲህ ይላል፦ ራሳቸውን ለሚያሰማሩ ለእስራኤል እረኞች ወዮላቸው! እረኞች በጎችን ያሰማሩ ዘንድ አይገባቸውምን? … የደከመውን አላጸናችሁትም የታመመውንም አላከማችሁትም የተሰበረውንም አልጠገናችሁትም የባዘነውንም አልመለሳችሁትም የጠፋውንም አልፈለጋችሁትም በኃይልና በጭቈናም ገዛችኋቸው።”

This verse emphasizes that those authorities who refuse to intervene and ignore the suffering of their citizens will be questioned before God.

Proverbs 17:15 also states: “ኀጥኡን የሚያጸድቅና በጻድቁ ላይ የሚፈርድ፥ ሁለቱ በእግዚአብሔር ዘንድ አስጸያፊዎች ናቸው።”

This verse teaches that excusing the wicked (ክፉዎችን) and condemning the righteous (እውነተኞችን ወይም ንጹሐንን) are an abomination (ጸያፍ) before God.

Jeremiah 22:3 additionally declares: “እግዚአብሔር እንዲህ ይላል፦ ፍርድንና ጽድቅን አድርጉ የተበዘበዘውንም ከአስጨናቂው እጅ አድኑ፤ መጻተኛውንና ድሀ አደጉን መበለቲቱንም አትበድሉ፥ አታምፁባቸውም፥ በዚህም ስፍራ ንጹሕ ደምን አታፍስሱ።”

This verse makes clear that authorities are commanded to execute justice and righteousness, protect the vulnerable, and ensure that no innocent blood is shed. Failure to do so brings accountability before God.

1.   The Image of God: The Foundation of Human Dignity

 

Orthodox Christian teaching begins with the truth that every human being is created in the Image and Likeness of God.

“እግዚአብሔርም አለ፦ ሰውን በመልካችን እንደ ምሳሌአችን እንፍጠር።” (Genesis 1:26)

Because of this sacred dignity (ክብር):

• Human life is holy
• Human dignity is unbreakable
• To harm a person is to offend God Himself

St. Basil the Great teaches:

“The human being is a creature who bears a divine imprint.”

Thus, in line with God’s words described above, both governments and political institutions must protect human life with profound reverence (አክብሮት).

2.        The Purpose of Government and Political Institutions: Justice, Peace, and Protection

Scripture describes governing authority as God’s servant for the good of the people.

Proverbs 29:4 states, “ንጉሥ በፍርድ አገሩን ያጸናል፤ መማለጃ የሚወድድ ግን ያፈርሰዋል።”

Isaiah 1:17 writes, “መልካም መሥራትን ተማሩ፥ ፍርድን ፈልጉ፥ የተገፋውን አድኑ፥ ለድሀ አደጉ ፍረዱለት ስለ መበለቲቱም ተምዋገቱ”

Micah 6:8 describes, “ሰው ሆይ፥ መልካሙን ነግሮሃል፤ እግዚአብሔርም ከአንተ ዘንድ የሚሻው ምንድር ነው? ፍርድን ታደርግ ዘንድ፥ ምሕረትንም ትወድድ ዘንድ፥ ከአምላክህም ጋር በትሕትና ትሄድ ዘንድ አይደለምን?”

Therefore, authorities must:

• Promote peace
• Protect the weak
• Stand for justice
• Preserve human life
• Resist oppression (ጭቆና) and violence (ጥቃት) 

St. John Chrysostom writes:

“A ruler must surpass all in virtue… for he will give account for the souls entrusted to him.”

That means those in authority must live with the highest moral standards, since they are accountable for the lives of the people they govern.

Any law, structure, policy, or decision that endangers life violates the above-stated divine commandments.

The Sin of Making Citizens Vulnerable

When government and political institutions create, accept, or neglect conditions that expose citizens to death, displacement, fear, hunger, or emotional injury, they sin against God by establishing the following conditions.

 

a)    Causing or Allowing Physical Harm

“አትግደል።” (Exodus 20:13)

Institutions or authorities that force or enable death fail morally.

b) Neglecting the Poor and Vulnerable

 

“ጻድቅ የድሆችን ፍርድ ይመለከታል፤ ኀጥእ ግን እውቀትን አያስተውልም።” (Proverbs 29:7)

Neglect is also a form of violence.

 

c)    Causing Psychological or Emotional Harm

“ያዘነች ነፍስ ግን አጥንትን ታደርቃለች።” (Proverbs 17:22)

Policies that produce trauma, fear, or humiliation (ውርደት) violate human dignity.

St. John Climacus reminds us:

“A word can wound the soul like a spear (ጦር).”

War and Violence: A Moral Tragedy

The Orthodox Church sees war as a tragic consequence of human sin—not something to celebrate.

“Blessed are the peacemakers.” “የሚያስተራርቁ ብፁዓን ናቸው፥ የእግዚአብሔር ልጆች ይባላሉና።” (Matthew 5:9)

Even when war is defensive, it is undertaken with sorrow.

St. Basil the Great teaches:

“Those who shed blood, even in war, require healing.”

Thus, governments and political institutions must avoid escalation of war and conflicts and actively promote peace.

Government and Political Institutions Must Lead Biblically

True leadership requires righteousness (እውነተኛነት), humility, integrity (ታማኝነት), and compassion (ርኅራኄ).

God needs the authorities to:

 

a)    Lead with Righteousness

 

“ጻድቃን በበዙ ጊዜ ሕዝብ ደስ ይለዋል፤ ኀጥኣን በሠለጠኑ ጊዜ ግን ሕዝብ ያለቅሳል።” (Proverbs 29:2, NKJV)

When the righteous are in authority, the people rejoice.

 

b)   Protect the Weak

 

“ለድሆችና ለድሀ አደጎች ፍረዱ፤ ለችግረኛውና ለምስኪኑ ጽድቅ አድርጉ።” (Psalm 82:3)

 

c)    Reject Oppression (ጭቆና) and Corruption (ሙስና)

“ሰው ሆይ፥ መልካሙን ነግሮሃል፤ እግዚአብሔርም ከአንተ ዘንድ የሚሻው ምንድር ነው? ፍርድን ታደርግ ዘንድ፥ ምሕረትንም ትወድድ ዘንድ፥ ከአምላክህም ጋር በትሕትና ትሄድ ዘንድ አይደለምን?” (Micah 6:8)

 

d)        Preserve Peace

 

“ቢቻላችሁስ በእናንተ በኩል ከሰው ሁሉ ጋር በሰላም ኑሩ።” (Romans 12:18)

e)  Speak Truth

 

“ትዕቢትን የሚያደርግ በቤቴ መካከል አይኖርም፤ ዓመፅን የሚናገር በዓይኔ ፊት አይቀናም። ” (Psalm 101:7)

St. Gregory the Theologian summarizes the calling of leadership as

“To rule is to serve; to rule unjustly is to tyrannize (አምባገነንነት).”

The Role of the Church

The Church does not serve political power—it serves truth.

Moses confronted Pharaoh. (Exodus 5:1)
Elijah confronted Ahab. (1 Kings 18:17–18)
John the Baptist confronted Herod. (Matthew 14:3–4)

The Church must defend life, peace, and justice without fear.

Repentance, Accountability, and Healing

True leadership is marked by humility and renewal.

 

a)    Repentance and Renewal

“ከክፉ ሽሽ መልካምንም አድርግ፤ ሰላምን እሻ ተከተላትም።” (Psalm 34:14)

 

b)   Justice

No peace exists without justice (ፍትሕ).

 

c)    Healing

The wounds of citizens—physical, emotional, spiritual—must be healed with mercy (ምሕረት) and truth.

Conclusion

Orthodox Christian ethics teaches that:

 

• Leadership is service
• Power exists to protect life
• Every human bears God’s image
• Violence (ጥቃት) and oppression (ጭቆና) contradict the Gospel
• Governments and political institutions will answer to God

A nation is strengthened not by intimidation (ማስፈራራት) or force, but by righteousness (በእውነተኛነት).

“ጽድቅ (እውነተኛነት) ሕዝብን ከፍ ከፍ ታደርጋለች” (Proverbs 14:34)

May all who lead—whether in government, political, or other institutions—practice justice, respect human dignity, and work for peace in accordance with God’s will. Amen!