The Ethiopian Orthodox Church and the Ancient Bible That Challenges Common Assumptions About Christianity

The Ethiopian Orthodox Tewahedo Church stands as one of the oldest continuous Christian institutions in the world, preserving traditions, scriptures, and practices that developed largely independent of Western Christianity.

Rooted in the ancient Kingdom of Aksum, Ethiopian Christianity took shape as early as the fourth century CE and has since maintained a distinct theological, liturgical, and cultural identity.

Central to this identity is the Ethiopian biblical canon, the most extensive canon used by any Christian church today, and among its most remarkable witnesses are the Garima Gospels—ancient manuscripts that have reshaped scholarly understanding of early Christianity.

Christianity became the state religion of Aksum during the reign of King Ezana in the fourth century, making Ethiopia one of the first nations in the world to officially adopt the faith.

Unlike European Christianity, which evolved under Roman political authority and later medieval institutions, Ethiopian Christianity developed along African, Semitic, and Eastern Mediterranean lines.

Its theology was shaped by early Alexandrian Christianity, emphasizing the unity of Christ’s divine and human nature, a doctrine known as Tewahedo, meaning “being made one.”

The Ethiopian Orthodox Church retains practices that appear strikingly ancient to modern observers.

These include dietary laws resembling those found in Judaism, observance of both Saturday and Sunday as holy days, circumcision, and a liturgical tradition conducted in Ge’ez, an ancient Semitic language still used in worship.

These customs reflect Christianity’s early Jewish roots and offer a living example of how the faith once functioned before later standardization in the West.

Perhaps the most distinctive feature of Ethiopian Christianity is its biblical canon.

While Protestant Bibles contain 66 books and Catholic Bibles 73, the Ethiopian Orthodox Church recognizes 84 books.

Included among these are texts such as the Book of Enoch, the Book of Jubilees, additional writings attributed to Ezra and Baruch, and unique versions of the Books of Maccabees.

These texts were not marginal inventions but were widely read in Jewish and early Christian communities during antiquity.

Their preservation in Ethiopia provides scholars with rare insight into the diversity of early biblical traditions.

The Book of Enoch is especially significant.

Quoted directly in the New Testament Epistle of Jude, it explores themes of divine judgment, fallen angels, cosmic order, and the mysterious figure known as the “Son of Man.

” These ideas influenced Jewish thought in the centuries before Christ and shaped early Christian theology, even though the text was later excluded from Western biblical canons.

In Ethiopia, however, Enoch was never lost, allowing scholars to study it as part of a living scriptural tradition rather than as a fragmented rediscovery.

Among the most extraordinary physical witnesses to Ethiopia’s biblical heritage are the Garima Gospels, also known as the Abba Garima manuscripts.

Preserved for over 1,500 years at the Monastery of Abba Garima in the highlands of northern Ethiopia, these manuscripts are considered among the oldest surviving illustrated Christian gospel books in the world.

Tradition attributes their creation to Abba Garima, a monk who arrived from the Byzantine world in the late fifth century.

According to legend, he copied the Gospels in a single day with divine assistance.

While the story is symbolic rather than historical, scientific analysis has confirmed the manuscripts’ exceptional antiquity.

Carbon dating conducted at Oxford University revealed that the parchment of the Garima Gospels dates between the fourth and seventh centuries CE, placing them earlier than many famous biblical manuscripts preserved in Europe and the Middle East.

Even more remarkable is that the manuscripts retain their original bindings, making them the earliest known examples of bound Christian books still intact.

Written on goatskin parchment in Ge’ez, the manuscripts demonstrate a high level of craftsmanship and theological sophistication.

The Garima Gospels consist of two volumes, often referred to as Garima I and Garima II.

Each contains the four canonical Gospels accompanied by elaborate illuminated canon tables and vivid illustrations of the Evangelists.

The artwork reflects Byzantine stylistic influences while displaying distinct local features, supporting the conclusion that the manuscripts were produced in Ethiopia rather than imported.

Scholars note the precision of architectural details, furniture, and symbolic imagery, all pointing to a vibrant Christian artistic culture in Aksumite Ethiopia.

The survival of the Garima Gospels is extraordinary.

Stored in a remote mountain monastery over 7,000 feet above sea level, the manuscripts escaped destruction during centuries of conflict, foreign invasion, and environmental threats.

Even when a fire destroyed parts of the monastery in the twentieth century, the Gospels remained unharmed.

Their preservation is largely due to the dedication of generations of monks who regarded them not merely as historical objects but as sacred vessels of faith.

Modern conservation efforts have focused on preserving the manuscripts without removing them from their monastic setting.

Restoration work carried out in the early twenty-first century stabilized the bindings and pages using minimally invasive techniques, respecting the monks’ insistence that the manuscripts never leave their care.

Plans to house them in a purpose-built museum near the monastery reflect an effort to balance accessibility with preservation.

Beyond their physical beauty, the Garima Gospels challenge common assumptions about the history of Christianity.

They demonstrate that Africa was not a peripheral recipient of Christian culture but a central participant in its early development.

Long before Christianity spread across northern Europe, Ethiopian scholars were translating, copying, and illustrating biblical texts.

This reality complicates narratives that place Rome or Western Europe at the exclusive center of Christian history.

In recent years, public interest in the Ethiopian Bible has grown, sometimes fueled by sensational claims that it “reveals hidden truths” or overturns established Christianity.

Some commentators have attributed dramatic statements to modern religious leaders, including Pope Francis, suggesting that the Ethiopian Bible proves Christianity has been fundamentally misunderstood.

While Pope Francis has indeed spoken positively about the importance of diverse Christian traditions and the value of ancient texts, there is no verified evidence that he has claimed the Ethiopian Bible invalidates the traditional canon.

Instead, his broader message aligns with scholarly consensus: early Christianity was diverse, and understanding that diversity enriches, rather than threatens, the faith.

What the Ethiopian Bible truly offers is not secret knowledge but historical depth.

Its expanded canon preserves theological perspectives that were once widely discussed but later sidelined in Western Christianity.

Texts like Enoch illuminate how early believers understood evil, responsibility, divine justice, and humanity’s place in the cosmos.

Ethiopian biblical art, with its unique depictions of Christ, saints, and sacred spaces, reflects centuries of theological reflection expressed visually rather than doctrinally.

Ultimately, the Ethiopian Orthodox tradition stands as a reminder that Christianity has never been a single, uniform story.

It developed across continents, languages, and cultures, shaped by local histories and spiritual needs.

The Ethiopian Bible, far from being an anomaly, represents one of the faith’s oldest continuous streams.

Its survival challenges modern believers and scholars alike to move beyond narrow definitions of orthodoxy and to appreciate the rich tapestry from which Christianity emerged.

The Garima Gospels and the Ethiopian biblical canon do not replace the familiar Bible known to most Christians today.

Instead, they complement it, offering a broader view of the early Christian world.

They testify to Africa’s foundational role in Christian history and to the power of faith traditions preserved with care, devotion, and resilience across millennia.

In doing so, they invite a deeper and more humble engagement with the origins of one of the world’s most influential religions.