A General History of the Sabbatarian Churches: Embracing Accounts of the Armenian, East Indian, and Abyssinian Episcopacies in Asia and Africa, the Waldenses, Semi-Judaisers, and Sabbatarian Anabaptists of Europe; with the Seventh-day Baptist Denominaton in the United States — John Shaqi
A General History of the Sabbatarian Churches: Embracing Accounts of the Armenian, East Indian, and Abyssinian Episcopacies in Asia and Africa, the Waldenses, Semi-Judaisers, and Sabbatarian Anabaptists of Europe; with the Seventh-day Baptist Denominaton in the United StatesDavis, Tamar
Religion
A General History of the Sabbatarian Churches: Embracing Accounts of the Armenian, East Indian, and Abyssinian Episcopacies in Asia and Africa, the Waldenses, Semi-Judaisers, and Sabbatarian Anabaptists of Europe; with the Seventh-day Baptist Denominaton in the United States
Davis, Tamar
Sabbatarians -- History
continued to the present time through fifteen centuries; and the office
of Patriarch of the Ethiopic Church is still bestowed upon a Coptish
priest, who receives his appointment and consecration from the Patriarch
of Alexandria.
The Abyssinian Church appears to have remained in a state of general
peace and prosperity while Numidia, Carthage, and other African
provinces, were convulsed by the faction of the Donatists. Neither do
they appear to have taken any part in the tumults and dissensions
arising from the Arian and Sabellian controversies. On the contrary,
they were counted by the most rigid as a church of orthodox Christians,
until the commencement of the seventh century, when they embraced the
Eutychian sentiments, in consequence, it is said, of the exhortations
addressed to them by the doctors of that sect who resided in Egypt.[7]
About the same time, the Saracens subduing Egypt and all the adjacent
countries, Abyssinia became isolated from the rest of the world. During
the many centuries that ensued, Christianity, though not without
adulteration, was preserved in this ancient empire, and the solemn
observance of the seventh day unchangeably continued. Toward the close
of the fifteenth century, the Portuguese, through their brilliant career
of maritime discovery, succeeded in opening a communication into the
country of the Abyssinians, who were found observing the rites and
professing the doctrine of their ancient faith. Rome, inflamed with a
bigoted zeal to extend the sphere of her spiritual triumphs, early took
advantage of so favourable an opportunity to establish a mission in this
remote quarter of the globe. Accordingly, John Bermudez, one of the most
enterprising and crafty of the sons of Loyola, was despatched into
Abyssinia, and in order to give his mission a certain appearance of
dignity, he was consecrated patriarch of that people by the Pope.
According to his own accounts of the matter, he found them sunk in the
most deplorable state of heresy and ignorance, observant of Judaical
rites and ceremonies, and unacquainted with the ritual and worship of
the true church. As Bermudez was accompanied by an embassage from the
Portuguese court, who expressed the most solicitous regard for the
Abyssinian monarch, that prince, hoping to derive some signal advantage
from such powerful succours, that would enable him to terminate
successfully a war in which he was at that time engaged with a
neighbouring prince, received them most graciously, and everything
seemed for a time to presage the most happy termination of the mission.
But their sanguine expectations were doomed to disappointment, and
though they were several times reinforced, and neither pains nor expense
were spared in the prosecution of their enterprise, it became ultimately
apparent to all that the Abyssinians were not to be engaged to abandon
their ancient faith, and the Jesuits becoming weary of such fruitless
endeavours, relinquished the enterprise and returned to Europe.
Public-domain text, read in full here on John Shaqi.
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