I Jah Haile Selassie I

05/10/2024

:29 Start of Marley Brothers set

04/10/2024

"The palace norm was every day, you had to greet His Majesty in the morning and bid him goodnight in the evening, unless you were out of town. If you were out of town or travelling overseas, you needed to make sure you let him know and make sure you said good-bye. You also needed to let him know how long you would be away and when you planned to return. Upon your return, you would always make sure that you stopped by, greeted him, and let him know how your trip was. As he had an excellent memory, if you missed any of these interactions, he would send someone to find out why. Upon your follow-up visit, you needed to be prepared to explain the reasons for your absence.

In keeping with the palace routine, every morning at 7:30 a.m, before setting off to school, I would cross the hallway of the large reception and sitting room that led to the emperor's apartment to wish him a good morning. Along the way, I would pause and look at the magnificent tapestries and paintings hanging from the walls and feel the warm glow of the early-morning sunshing streaming in from the large windows. I hurried along because if I were a minute late, His Majesty would glance purposefully at the golden Japanese-style clock sitting on his credenza and ask me sternly why I'd overslept. He had dark-brown eyes with a silver circle around his pupils, and his steel, piercing gaze made you feel like he knew exactly what you were thinking ! His thick, bushy eyebrows would furrow at the center of his forehead when he was intense. If I was running late, I came up with some kind of lame excuse about how much homework I had and how hard I was working at school - that would usually let me off the hook."

(Taken from "It was Only Yesterday", Hannah Mariam Meherete-Selassie, 2018)

OUR BLOG:
https://eng-blog.rastafari-regna.com/

OUR TELEGRAM CHANNEL :
https://t.me/rastafarieducation

OUR YOUTUBE CHANNEL:
https://youtube.com/

20/09/2024

14/09/2024

Playlist...Support Please and Thank you.https://www.drcaribbeanshoresllc.comRichiedemus di selector not a mixer...Subscribe for all new and future uploads.Hi...

14/09/2024

This Is The Real Nyabinghi | Marcus Garvey Teachings | Justice Sound ...

14/09/2024

As we continue our spiritual journey together with more upful Rastafari music to inspire Jah people... Here are 2 hours of Jah Music, Roots, Reggae & Dub to ...

14/09/2024

DOWNLOAD AUDIO: https://hearthis.at/djlancetheman/special-request-reggae-vol17-dj-lance-the-man/ALL MY LINKS: https://direct.me/djlancetheman SUBSCRI...

04/09/2024

This speech has been suppressed by the CIA and FBI's COINTELPRO. Please like and share EVERYWHERE!

The King of Ethiopia's Address to the United Nations (1963) by Haile Selassie I

Spoken to the United Nations General Assembly on October 4, 1963. This speech is typically credited as the inspiration for Bob Marley's hit song "War". The translation is that provided by the United Nations, running concurrent with his speech.

Twenty-seven years ago, as Emperor of Ethiopia, I mounted the rostrum in Geneva, Switzerland, to address the League of Nations and to appeal for relief from the destruction which had been unleashed against my defenseless nation, by the Fascist invader. I spoke then both to and for the conscience of the world. My words went unheeded, but history testifies to the accuracy of the warning that I gave in 1936.

Today, I stand before the world organization which has succeeded to the mantle discarded by its discredited predecessor. In this body is enshrined the principle of collective security which I unsuccessfully invoked at Geneva. Here, in this Assembly, reposes the best - perhaps the last - hope for the peaceful survival of mankind.

In 1936, I declared that it was not the Covenant of the League that was at stake, but international morality. Undertakings, I said then, are of little worth if the will to keep them is lacking. The Charter of the United Nations expresses the noblest aspirations of man: abjuration of force in the settlement of disputes between states; the assurance of human rights and fundamental freedoms for all without distinction as to race, s*x, language or religion; the safeguarding of international peace and security.

But these, too, as were the phrases of the Covenant, are only words; their value depends wholly on our will to observe and honor them and give them content and meaning. The preservation of peace and the guaranteeing of man's basic freedoms and rights require courage and eternal vigilance: courage to speak and act - and if necessary, to suffer and die - for truth and justice; eternal vigilance, that the least transgression of international morality shall not go undetected and unremedied. These lessons must be learned anew by each succeeding generation, and that generation is fortunate indeed which learns from other than its own bitter experience. This Organization and each of its members bear a crushing and awesome responsibility: to absorb the wisdom of history and to apply it to the problems of the present, in order that future generations may be born, and live, and die, in peace.

The record of the United Nations during the few short years of its life affords mankind a solid basis for encouragement and hope for the future. The United Nations has dared to act, when the League dared not in Palestine, in Korea, in Suez, in the Congo. There is not one among us today who does not conjecture upon the reaction of this body when motives and actions are called into question. The opinion of this Organization today acts as a powerful influence upon the decisions of its members. The spotlight of world opinion, focused by the United Nations upon the transgressions of the renegades of human society, has thus far proved an effective safeguard against unchecked aggression and unrestricted violation of human rights.

The United Nations continues to serve as the forum where nations whose interests clash may lay their cases before world opinion. It still provides the essential escape valve without which the slow build-up of pressures would have long since resulted in catastrophic explosion. Its actions and decisions have speeded the achievement of freedom by many peoples on the continents of Africa and Asia. Its efforts have contributed to the advancement of the standard of living of peoples in all corners of the world.

For this, all men must give thanks. As I stand here today, how faint, how remote are the memories of 1936. How different in 1963 are the attitudes of men. We then existed in an atmosphere of suffocating pessimism. Today, cautious yet buoyant optimism is the prevailing spirit.

But each one of us here knows that what has been accomplished is not enough. The United Nations judgments have been and continue to be subject to frustration, as individual member-states have ignored its pronouncements and disregarded its recommendations. The Organization's sinews have been weakened, as member-states have shirked their obligations to it. The authority of the Organization has been mocked, as individual member-states have proceeded, in violation of its commands, to pursue their own aims and ends. The troubles which continue to plague us virtually all arise among member states of the Organization, but the Organization remains impotent to enforce acceptable solutions. As the maker and enforcer of the international law, what the United Nations has achieved still falls regrettably short of our goal of an international community of nations.

This does not mean that the United Nations has failed. I have lived too long to cherish many illusions about the essential high mindedness of men when brought into stark confrontation with the issue of control over their security, and their property interests. Not even now, when so much is at hazard would many nations willingly entrust their destinies to other hands.

Yet, this is the ultimatum presented to us: secure the conditions whereby men will entrust their security to a larger entity, or risk annihilation; persuade men that their salvation rests in the subordination of national and local interests to the interests of humanity, or endanger man's future. These are the objectives, yesterday unobtainable, today essential, which we must labor to achieve.

Until this is accomplished, mankind's future remains hazardous and permanent peace a matter for speculation. There is no single magic formula, no one simple step, no words, whether written into the Organization's Charter or into a treaty between states, which can automatically guarantee to us what we seek. Peace is a day-to-day problem, the product of a multitude of events and judgements. Peace is not an "is", it is a "becoming." We cannot escape the dreadful possibility of catastrophe by miscalculation.

But we can reach the right decisions on the myriad subordinate problems which each new day poses, and we can thereby make our contribution and perhaps the most that can be reasonably expected of us in 1963 to the preservation of peace. It is here that the United Nations has served us - not perfectly, but well. And in enhancing the possibilities that the Organization may serve us better, we serve and bring closer our most cherished goals.

I would mention briefly today two particular issues which are of deep concern to all men: disarmament and the establishment of true equality among men. Disarmament has become the urgent imperative of our time. I do not say this because I equate the absence of arms to peace, or because I believe that bringing an end to the nuclear arms race automatically guarantees the peace, or because the elimination of nuclear warheads from the arsenals of the world will bring in its wake that change in attitude requisite to the peaceful settlement of disputes between nations. Disarmament is vital today, quite simply, because of the immense destructive capacity of which men dispose.

Ethiopia supports the atmospheric nuclear test ban treaty as a step towards this goal, even though only a partial step. Nations can still perfect weapons of mass destruction by underground testing. There is no guarantee against the sudden, unannounced resumption of testing in the atmosphere.

The real significance of the treaty is that it admits of a tacit stalemate between the nations which negotiated it, a stalemate which recognizes the blunt, unavoidable fact that none would emerge from the total destruction which would be the lot of all in a nuclear war, a stalemate which affords us and the United Nations a breathing space in which to act.

Here is our opportunity and our challenge. If the nuclear powers are prepared to declare a truce, let us seize the moment to strengthen the institutions and procedures which will serve as the means for the pacific settlement of disputes among men. Conflicts between nations will continue to arise. The real issue is whether they are to be resolved by force, or by resort to peaceful methods and procedures, administered by impartial institutions. This very Organization itself is the greatest such institution, and it is in a more powerful United Nations that we seek, and it is here that we shall find, the assurance of a peaceful future.

Were a real and effective disarmament achieved and the funds now spent in the arms race devoted to the amelioration of man's state; were we to concentrate only on the peaceful uses of nuclear knowledge, how vastly and in how short a time might we change the conditions of mankind. This should be our goal.

When we talk of the equality of man, we find, also, a challenge and an opportunity; a challenge to breathe new life into the ideals enshrined in the Charter, an opportunity to bring men closer to freedom and true equality. and thus, closer to a love of peace.

The goal of the equality of man which we seek is the antithesis of the exploitation of one people by another with which the pages of history and in particular those written of the African and Asian continents, speak at such length. Exploitation, thus viewed, has many faces. But whatever guise it assumes, this evil is to be shunned where it does not exist and crushed where it does. It is the sacred duty of this Organization to ensure that the dream of equality is finally realized for all men to whom it is still denied, to guarantee that exploitation is not reincarnated in other forms in places whence it has already been banished.

As a free Africa has emerged during the past decade, a fresh attack has been launched against exploitation, wherever it still exists. And in that interaction so common to history, this in turn, has stimulated and encouraged the remaining dependent peoples to renewed efforts to throw off the yoke which has oppressed them and its claim as their birthright the twin ideals of liberty and equality. This very struggle is a struggle to establish peace, and until victory is assured, that brotherhood and understanding which nourish and give life to peace can be but partial and incomplete.

In the United States of America, the administration of President Kennedy is leading a vigorous attack to eradicate the remaining vestige of racial discrimination from this country. We know that this conflict will be won and that right will triumph. In this time of trial, these efforts should be encouraged and assisted, and we should lend our sympathy and support to the American Government today.

Last May, in Addis Ababa, I convened a meeting of Heads of African States and Governments. In three days, the thirty-two nations represented at that Conference demonstrated to the world that when the will and the determination exist, nations and peoples of diverse backgrounds can and will work together. in unity, to the achievement of common goals and the assurance of that equality and brotherhood which we desire.

On the question of racial discrimination, the Addis Ababa Conference taught, to those who will learn, this further lesson:

that until the philosophy which holds one race superior and another inferior is finally and permanently discredited and abandoned;

that until there are no longer first class and second class citizens of any nation;

that until the color of a man's skin is of no more significance than the color of his eyes;

that until the basic human rights are equally guaranteed to all without regard to race;

that until that day, the dream of lasting peace and world citizenship and the rule of international morality will remain but a fleeting illusion, to be pursued but never attained.

And until the ignoble and unhappy regimes that hold our brothers in Angola, in Mozambique and in South Africa in subhuman bo***ge have been toppled and destroyed;

until bigotry and prejudice and malicious and inhuman self-interest have been replaced by understanding and tolerance and good-will;

until all Africans stand and speak as free beings, equal in the eyes of all men, as they are in the eyes of Heaven;

until that day, the African continent will not know peace. We Africans will fight, if necessary, and we know that we shall win, as we are confident in the victory of good over evil.

The United Nations has done much, both directly and indirectly to speed the disappearance of discrimination and oppression from the earth. Without the opportunity to focus world opinion on Africa and Asia which this Organization provides, the goal, for many, might still lie ahead, and the struggle would have taken far longer. For this, we are truly grateful.

But more can be done. The basis of racial discrimination and colonialism has been economic, and it is with economic weapons that these evils have been and can be overcome. In pursuance of resolutions adopted at the Addis Ababa Summit Conference, African States have undertaken certain measures in the economic field which, if adopted by all member states of the United Nations, would soon reduce intransigence to reason. I ask, today, for adherence to these measures by every nation represented here which is truly devoted to the principles enunciated in the Charter.

I do not believe that Portugal and South Africa are prepared to commit economic or physical su***de if honorable and reasonable alternatives exist. I believe that such alternatives can be found. But I also know that unless peaceful solutions are devised, counsels of moderation and temperance will avail for naught; and another blow will have been dealt to this Organization which will hamper and weaken still further its usefulness in the struggle to ensure the victory of peace and liberty over the forces of strife and oppression. Here, then, is the opportunity presented to us. We must act while we can, while the occasion exists to exert those legitimate pressures available to us, lest time run out and resort be had to less happy means.

Does this Organization today possess the authority and the will to act? And if it does not, are we prepared to clothe it with the power to create and enforce the rule of law? Or is the Charter a mere collection of words, without content and substance, because the essential spirit is lacking? The time in which to ponder these questions is all too short. The pages of history are full of instances in which the unwanted and the shunned nonetheless occurred because men waited to act until too late. We can brook no such delay.

If we are to survive, this Organization must survive. To survive, it must be strengthened. Its executive must be vested with great authority. The means for the enforcement of its decisions must be fortified, and, if they do not exist, they must be devised. Procedures must be established to protect the small and the weak when threatened by the strong and the mighty. All nations which fulfill the conditions of membership must be admitted and allowed to sit in this assemblage.

Equality of representation must be assured in each of its organs. The possibilities which exist in the United Nations to provide the medium whereby the hungry may be fed, the naked clothed, the ignorant instructed, must be seized on and exploited for the flower of peace is not sustained by poverty and want.

To achieve this requires courage and confidence. The courage, I believe, we possess. The confidence must be created, and to create confidence we must act courageously.

The great nations of the world would do well to remember that in the modern age even their own fates are not wholly in their hands. Peace demands the united efforts of us all. Who can foresee what spark might ignite the fuse? It is not only the small and the weak who must scrupulously observe their obligations to the United Nations and to each other. Unless the smaller nations are accorded their proper voice in the settlement of the world's problems, unless the equality which Africa and Asia have struggled to attain is reflected in expanded membership in the institutions which make up the United Nations, confidence will come just that much harder. Unless the rights of the least of men are as assiduously protected as those of the greatest, the seeds of confidence will fall on barren soil.

The stake of each one of us is identical - life or death. We all wish to live. We all seek a world in which men are freed of the burdens of ignorance, poverty, hunger and disease. And we shall all be hard-pressed to escape the deadly rain of nuclear fall-out should catastrophe overtake us.

When I spoke at Geneva in 1936, there was no precedent for a head of state addressing the League of Nations. I am neither the first, nor will I be the last head of state to address the United Nations, but only I have addressed both the League and this Organization in this capacity.

The problems which confront us today are, equally, unprecedented. They have no counterparts in human experience. Men search the pages of history for solutions, for precedents, but there are none.

This, then, is the ultimate challenge. Where are we to look for our survival, for the answers to the questions which have never before been posed?

We must look, first, to Almighty God, Who has raised man above the animals and endowed him with intelligence and reason. We must put our faith in Him, that He will not desert us or permit us to destroy humanity which He created in His image.

And we must look into ourselves, into the depth of our souls. We must become something we have never been and for which our education and experience and environment have ill-prepared us. We must become bigger than we have been: more courageous, greater in spirit, larger in outlook. We must become members of a new race, overcoming petty prejudice, owing our ultimate allegiance not to nations but to our fellow men within the human community.

25/08/2024

Taken from my personal collection. Mix 100% vinyls.Tracklisting :Johnny Osbourne – Purify Your Heart (12” Black Joy)Ras Michael & The Sons Of Negus – None A ...

17/07/2024

1961-74 Politically Influential H.I.H. Princess Tenagnework Haile Selassie of Ethiopia

After the death of her mother Empress Menen she became the most visible and foremost woman at the Imperial court. She played an ever increasing advisory role. The Princess was one of the few people who was able to freely offer critisism of official policy to the Emperor, and was often a conduit of various points of view to the Emperor when those offering opinions were too intimidated by the Emperor to offer them themselves. A strong personality with conservative views, she was widely regarded as being a guardian of the institution of the monarchy, and was concerned that it be upheld in an era of rapid and often unpredictable change. She was perceived as a leader of the traditionalist element within the nobility that was very wary of demands for constitutional reform and land reform policies. After the revolution, the women of the Imperial House were imprisoned 1974-89, and one year later she left the country. She returned to Ethiopia in 1999. She was First married to Ras Desta Damtew, Governor of the Province of Sidamo. Secondly to Ato Abebe Retta, who later served in ambassadorial and other roles in the post-war Imperial government, and would eventually become President of the Imperial Senate after their separation and thirdly to Ras Andargatchew Messai, who had been representative for the underage Prince Makonnen in his Duchy of Harrar. He was appointed Governor-General of Beghemidir and Simien Province and in 1951 vice-roy of Ethiopia. Mother of seven children with her two first husbands, and lived (1912-2003).

14/06/2024

Spiritual power is the eternal guide, in this life and the life after, for man ranks supreme among all creatures. Led forward by spiritual power, man can reach the summit destined for him by the Great Creator.
-Haile Selassie I

29/05/2024

ETHIOPIA: THE CLASSIC CASE pt1
A BIBLICAL NATION UNDER GOD THAT HAS SURVIVED GREAT TRIALS FOR 7490 YEARS OF EXISTENCE AND ORDAINED TO INVOKE DIVINE JUDGMENT AND CONDEMNATION UPON THE WORLD !
Written in 1976.

(I Ras Jah-Amen Mobley have placed this response letter to be read first. It’s from a Rastafarian to the author of this book. I placed it first to give awareness to a judgment within the book concerning the movement of Haile Selassie the First and Last, who has officially received the Blessed Titles: King Of All Kings, Lord Of All Lords, Conquering Lion Of The Tribe Of Judah, Elect Of God & HIMself. On The Date, November 2, 1930 👑 How Excellent Is Thy Name).

THE LETTER
From Karl Phillpotts Naphtali
October 31,1996

Greetings Nibure-Id:

I greet you in the precious name of Our Lord and Savior, Jesus Christ, who has revealed Himself to us, the Rastafarians, through the personality of H.I.M. Emperor Haile Selassie the 1st. King of Kings, Conquering Lion of the tribe of Judah, Elect of God, Light of this world, King of Zion.

Your letter and manuscript dated May 24, 1976 was received. Thanks for the translation. The contents have been well read and considered. Ethiopia's role in history and the Bible was well documented and elaborated upon. It confirms our life struggle, that is, to maintain the integrity of Ethiopia in these desolate places.

However, Rastafarians will never fail to give thanks and praise to H.I.M. Emperor Haile Selassie the 1st. We are witnesses to what he has been to us, done for us, Ethiopia, Africa and the entire world! We therefore stand before you and all mankind to testify of His integrity and Divinity. As it is written in Genesis 48 v. 8, concerning the blessings of Judah:

“Judah, thou are he whom his brethren shall praise; Thy hand shall be in the neck of Thine enemies; Thy fathers children shall bow down before thee.”

In 1930, November 2nd, the people of Ethiopia through the church, administered the coronation of Ras Tafari to the Throne of Solomon. At this coronation, the 72nd Psalms was read and chanted by Priest continuously:

“Give the King Thy judgements, Oh God, and Thy righteousness to the King's Son.”

His Majesty was invested with the seven symbols of divine Kingship. The crown, symbolizing the anointing by God as Earth's Rightful Ruler; the Scepter inscribed “The Lion of The Tribe of Judah”, fulfilling Genesis 49 v. 10: “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.” The Sword with the Golden Globe of Earth, two Lance's, the Diamond Encrusted Ring, and the Imperial Vestments, were all given to Him.

Now there is one question that I would like to ask; the crowning of His Majesty as King of Kings, Lion of Judah, Elect Of God, Light of this world; was this anointing of men or of God - - was it from Heaven or the will of men?

In asking all this, we are aware that the Throne of Ethiopia is God's Throne. However, He has forever chosen the seed of David and Solomon to represent Him to mankind until He whose right it is comes [Shiloh]. So would not all the kings who sit on God's Earthly Throne, wear His titles, being His representatives? Why should it then offend you, for His Majesty, Haile Selassie the 1st to be called “The Lion of the Tribe of Judah? “ There must be one to represent Him as long as the sun and moon are in the sky.

As the Ethiopian constitution of 1954, clearly stated: “By virtue of the anointing that He has received and by the virtue of Royal Blood, the person of His Majesty is sacred. Anyone be so bold as to touch the person of His Majesty will be severely punished.” The scriptures also says: “Touch not the Lord's anointed, nor do His Prophets any harm.”

Now Nibure-Id, your article was going quite well, until you became so bold as to touch the person, character and integrity of His Imperial Majesty, the Lords anointed. I consider it as “touching” when one attacks the integrity, or attempts to tarnish another's character and memory
As His Majesty said in His autobiography: Some people have written the story of My Life, representing as truth what is in fact derives from ignorance, error or envy; but they cannot shake the truth from its place, even if they attempt to make others believe it.” [My Life and Ethiopia's Progress].

On page 56 of your article, in the second paragraph you wrote: “Atsie Menelik's complete faith and full reliance on the Holy Covenant brought about the astounding victory over the powerful Italian invading army. On the contrary, Atsie Haile Selassie's denial and defilement of the Holy Covenant by his adherence to and trust in the covenant of the League of Nations entailed his defeat by the Fascist Italian army of Mussolini, the Catholic.” This defeats your claim to be presenting “divine truth” to Ethiopians and the rest of the world.

I must mention here before proceeding, that one should not confuse the Seven Covenants of the Holy Bible with the covenant of the League of Nations. A covenant is an agreement, a promise entered into by two or more parties. The Covenants of God were His promises to His People throughout the ages. The covenant of the League of Nations was a promise or agreement entered into among men. His Majesty believed in God's Covenants and He is a Living Testimony of it [Davidic Covenant].

Any student of history, will attest to the wisdom and statesmanship of H.I.M. in winning Ethiopian, a black nation, into the League of Nations, at a time when all peoples of color were under colonial rule. This was a covenant amongst free nations to uphold a sacred principle, known as “collective security.” This principle states that all members are bound to defend each other against aggression and evil of the strong through collective action of the lovers of freedom, is one of the most sacred principles of the family of nations. In fact, it is upon this principle that the peace and security of all nation's rest.

By leading Ethiopia into membership of the League, His Majesty was challenging the collective conscious of mankind to uphold a principle, that if implemented, would safeguard the independence of Ethiopia, and the future independence of all peoples. His Majesty knew that Europe's scramble for Africa had reached the gates of Ethiopia. The responsibility for Ethiopia’s independence now rested on the shoulders of all signatures to the League.

Now is it because His Majesty believed in this principle why Ethiopia was invaded, and His Majesty exiled? Of course not! But rather the failure of men to live up to this Covenant. The hypocrisy, racism, envy, deceitfulness and selfishness of some of the members of the League resulted in the League's failure to support Ethiopia, one of its members, against aggression.

As His Majesty told them: “God and history will remember your judgment…. It is international independence which is at stake…. Today it is us, tomorrow it will be you. “

Did not the world enter into its bloodiest judgment for allowing Rome to violate Ethiopia? Wasn't World War 2 a direct result of the League's failure to live up to its Covenant with Ethiopia? Did not the Almighty take His Majesty through the flames of a burning Europe and restore Him back to His Throne 5 years later?

So how can you blame His Majesty for believing in a noble principle by saying it is this belief that caused the defeat of Ethiopia? Are you God to judge His Anointed? Is it not clear that until Ethiopians acknowledge and confess the good and blessings they received under the leadership of H.I. M. Emperor Haile Selassie the 1st, and harken unto His words of wisdom, they, as a rebellious people, will dwell in a dry land.

Long Live Haile Selassie the 1st! Psalm 72 v. 17: “His name shall endure for ever: His name shall be continued as long as the sun: and men shall call Him blessed: all nations shall call Him blessed.”

God Save the King!

(I have not shared the response to this letter, from the author of this book).

ETHIOPIA: THE CLASSIC CASE

A BIBLICAL NATION UNDER GOD THAT HAS SURVIVED GREAT TRIALS FOR 7490 YEARS OF EXISTENCE AND ORDAINED TO INVOKE DIVINE JUDGMENT AND CONDEMNATION UPON THE WORLD !

Will The Present Generation of Humanity Hearken This Time To The Divine Warning In Order To Avert Another Imminent Universal Cataclysm?

THE MESSAGE
Delivered by
Ermias Kebede Wolde-Yesus, Nibure-Id

CHAPTER 1): THE ARK OF THE COVENANT

From the national, historical and religious point of view, this meeting was a fundamental turning point for both Ethiopia and Israel. Because of this Episode in the Divine Plan, all what was for Israel was transferred to Ethiopia and all the Divine Blessings that were for the Israelites were bestowed upon the Ethiopians.

The final habitation and entrustment of the consequent that includes the seed and the throne or David, the Ark with all its sacred accessories and blessings, such as the faith and teachings of Judaism, it's books, worship rites and rituals, as well as the learned and the chosen ones from the Israelites were all moved into Ethiopia, entrusted to the Ethiopia and ultimately Ethiopianized.

Incredible as it may seem, these realities remained intact and fully maintained by Ethiopians and are as lively as they were to this day.

The introduction of Judaism, whose central manifestation was the ark of the covenant, vigorously enhanced the extant monotheistic religion of the Ethiopians and their worship of God under the proceeding Covenants, thus elevating them to next stage of spiritual exaltation.

As such, the Ark, until the event of Christ, continued to be the powerful source of inspiration and the blinding force of unity, not only in the religious, cultural, and social aspects of the lives of the Ethiopians, but also in the fabric of their economic activities, political set-up and national identity.

When the Christian Sacraments were instituted, the Ark of the Covenant which contained the tablets bearing the words of God
ceased to be the Holy Object of Worship. This simply means that, when it's prototype, the Son of God, whom it symbolized as a precursor became incarnate in the womb of the Virgin Mary, the commission of the Ark of the Covenant to serve God's Purpose had come to completion.

Thus, the birth of Jesus The Christ rendered the Ark of the Covenant a Divine Mystery brought to fulfillment the Prophecies, including these which reveals the whereabouts of the Ark henceforth: 1) " in those days, they shall no longer say the Ark of the Covenant of the Lord. It shall not come to mind, or be remembered, or missed it shall not be made again". 2)" Then God's Temple in Heaven was opened, and the Ark of the Covenant was seen within His Temple".

And so, in order to preserve the Tradition of Its Sojourn on Earth and Ethiopia, its Sacred Relic was placed in a special shine in Aksum under a life-time Keeper appointed for this function by the electoral college of Aksum Zion.

The original Ark of the Covenant, consisting of the two Tablets, remained a single sacred and central object for the whole duration of the Old Testament Era. In Its place, however a similar corresponding One but fashioned accordingly to the precepts of the New Testament was installed in the Sanctuary of the transformed Christian Church dedicated to Saint Mary of Zion, the Living Archetype of the Ark of the Covenant.

This new single Tablet, placed in the New Ark as a substitute of the Tablets of the Old Testament, carries the engravings of the Crucifixion of Jesus the Christ with the images of the Virgin Mary and Saint John the Disciple, each standing on the right and left sides of the Cross respectively, and with the Divine Names of God inscribed thereon, signifying the Incarnation of the Word of God in the womb of Saint Mary.

Since then, the replica of the New Testament version of the Tablet ( Tsillat ), reproduced in marble or in special wood, and contained in a wooden Ark ( Tabot ), is placed on the Altar of every Ethiopian Church consecrated to fulfill the Christian Sacraments brought about through the Salvation of Jesus the Christ born of the Virgin Mary. Both the Ark and the Tablet of the New Testament variants symbolize the Holy Mother and Christ respectively.

The New Testament replicas of the Ark and the Tablet that were continuously reproduced ever since served: 1) as an official cornerstone and a spiritual license for the establishment and creation of a parish church of monastic precinct; 2) as an Alter on which the Eucharist, i.e., the sacrificial offering of the Bread and Wine, as the Body and Blood of Christ, is presented in the liturgical worship of God and the Holy Communion.

Nevertheless, the new Christian way of the Ethiopian worship of God is based on and follows, as ever, the Words of Our Lord, which says, "God is Spirit, and those that worship Him must worship in Spirit and Truth".

The preservation and perpetuation of the Old Testament tradition of worship of God in this innovative way of the substitution of the New Testament Sacraments was utilized only by the Ethiopians.

Such biblical tradition of the worship of God, while it is solid evidence and living testimony for the historical presence of the Ark of the Covenant in Ethiopia, remains as one of the main characteristics that renders the Ethiopian Churches of the ecumenical community.

By the time the predominant majority of the Ethiopian population became Christians through that Ethiopian Eu**ch who was baptized by the hands of the Chosen under the guidance of the Holy Spirit, there were some who refused to do the same, but referred to continue practicing Judaism. And this minority has come to be known as the Felashas, because they excluded themselves from the rest of their Christianized community. The Ge'ez word "felesse" means "separated". The Felashas are also referred to by foreigners as "Ethiopian Jews".

According to the Scriptures and the Ethiopian Living Traditions, God ordained Moses to be exiled from Egypt to a part of the land of the Ethiopians called then Median.

He was to stay there in preparation for the ex*****on of the Divine purpose of deliverance of the Israelites from the age-long slavery whose climax came in the acquisition of the Ark of the Covenant.

Moses, from earlier experiences, knew enough about Ethiopia and the Ethiopians. While living in the land and amongst the people, he married an Ethiopian wife named Zipporah who bore him children.

Moses also learned from the Ethiopians about God and His Creation, himself treading on the actual locality of the Garden of Eden, all of which he was later to write about in the Books of Genesis and Exodus.

By the time he was fully equipped with the knowledge and the faith of God, the appointed day arrived when the Lord revealed Himself to Moses. From there, Moses readily accepted God's call for the great commission of liberating the Israelites from the bo***ge of the Egyptians.

It was after Moses lead the Israelites miraculously and triumphantly across the Red Sea that he was greeted at the threshold of the wilderness, by his Ethiopian wife, Zipporah and his two sons, Gershom and Eliezer, all of whom were accompanied by Moses' father-in-law, the Ethiopian priest with names of Ragu'el or Reu'el or Jethro.

Thanks to his meeting with Jethro, Moses not only refreshed and updated hid earlier knowledge of the basic elements about the concept of Ethiopianism,​ the rites of the priesthood and the institution of theocratic hierarchy that he learned from the Ethiopians during the forty years of his life among them, but also witnessed their implementation.

Accordingly, Aaron and all the Elders of Israel in the presence of Moses witnessed the traditional ceremonies, which the Ethiopians inherited and preserved from Melchizedek, being applied by Jethro in his worship of God and his offerings of bread and wine, and of the burnt sacrifices to God.

Jethro also proposed to his son-in-law the efficient way of administering the case of the people. In other words, he enlightened Moses on the system of running a theocratic government under the Kingship of God. Moses consented to the proposal and immediately put it into effect.

CH. 2): THE SIXTH AND SEVENTH COVENANTS

The sixth Covenant, symbolized by the Divine Throne, is that which God made with David. God pledged through this Covenant that He would grant to the offspring of David God's Eternal Kingdom. Jesus Christ, the Son of God, was called the Son of David because, in fulfillment of this Covenant, He was born of the seed of David through the Virgin Mary.

Jacob the Hebrew Patriarch, in his prophetic blessings to his sons, described Juda as a lion, possessing the scepter and the ruler's staff, "until the one to whom it belongs comes; and to him shall be the obedience of the peoples" The subject of this prophetic verse was interpreted in the Revelation of John to be Jesus Christ who was referred to as "the Lion of the tribe of Judah, the root of David, who has conquered."

The Ethiopians publicly reaffirmed to the world the unbroken theocratic tradition of their eternal choice with regards to their constitution, national leader and system of government. Their enthusiastic acceptance of the New Covenant on the bias of the Old ones, their unequivocal recognition of Gods Law inscribed on their hearts as their constitution and His Kingdom as their governance, with Jesus Christ as their King and the Virgin Mary as their Queen, are tangible proofs of this fact.

The National Logo of the Word of God which reads: "Conquering Lion of the Tribe of Judah", and their national Emblem of the symbol of the Crowned Lion that carries the Ethiopian Flag whose pole is topped with the sign of the Cross are another concrete evidence of this reality.

The Motto and the Emblem of the Lion is assigned to Jesus Christ only, and to Him alone and no one else. This insignia, mounted on the center of the Old Covenantal Ethiopian Flag, became the National Symbol and Seal of the Ethiopians.

As recorded in the Scriptures, the religious position of the Ethiopian Queen Candace and the immediate act of faith her treasury minister, known as the Ethiopian Eu**ch, inaugurated such unequivocal recognition and absolute acceptance by the Ethiopians of the One who is greater than Solomon. for the Ethiopians, Jesus is not only the Son of God and Christ and the Eternal Priest, but also King of Kings.

This declared positions of the Ethiopians further explains the congenital identity of Christ as an Ethiopian, since no nation on earth would, of its own free will accept and recognize a person to reign over itself as a sovereign unless he or she is akin with that nation.

The Ethiopian Eu**ch also set off the process of the fulfillment of the following prophetic reprimand which Jesus uttered to the Jewish leaders in response to their inquisition: "The Queen of the South (Ethiopia) will arise at the judgment with this generation and condemn it; for she came from the ends of the earth to hear the wisdom of Solomon, and behold the one who is greater than Solomon is here".

The phenomenal attitude of the Ethiopians towards God and finally towards Jesus was an absolute contrast to that of the Jews, who's hatred and rejection of the Christ culminated in crucifying Him not only proclaiming Himself to be the Son of God and Divine King, but also a result of their aversion for His Ethiopian identity.

Thus, Christ Crucifixion brought to the climax and full light, among other things, two malicious sentiments that inherently fueled the continuous revolt of the Jews in opposition to the eschatological process of the Divine Will.

The first was the virulent contempt they had shown towards His processor, Moses, because of his Ethiopianness. In the letter's case, the evil and rebellious action was surprisingly instigated by Miriam and Aaron his own siblings, for reason of their disfavor of their brother's marriage to the Ethiopian wife, Zipporah who bore him children.

The second was the persistent refusal of the Jews to accept God's and Christ's Kingship over them, against the exhortation of Prophet Samuel ln the Era of the Old Testament and the inducement of Pontius Pilate, in Era of the New Testament, respectively.

As Melchizedek, Moses, Solomon and the Ethiopian Eu**ch are depicted as the precursors and the image of Jesus respectively, so the Ark of the Covenant, Zipporah (Ethiopian wife of Moses), Makeda of Ethiopia (a.k.a. the Queen of Sheba or of the South) and Candace, Queen of the Ethiopians in the New Testament Era, were the forerunners and the image of The Virgin Marry.

The advent of the Ark of the Covenant into Ethiopia accompanied by Menelik 1, the son of King Solomon and Queen of Sheba, and it's Will to remain there signify the actual and eternal presence of the Covenantal God with the Covenantal Seed of David in the Land of the Ethiopians.

The historic advent also inaugurated, through Menelik the 1st, the direct continuation of the reigning of the successive offspring of the united House of Melchizedek and David in Ethiopia until the birth of the Virgin Mary, their descendant and the Mother of the Ultimate King, Jesus Christ.

The fore parents of the Virgin Mary, following the footsteps of their daughter's predecessor, Queen of Sheba, made the customary Ethiopian pilgrimage to the Holy Land of their ancestor, Melchizedek, to lay down the foundation for the final fulfillment of all the prophecies about Christ, Incarnation being the first and the foremost.

The tradition that the birth of the Holy Mother took place out in the woods of Mount Libanos and that of Jesus in the manger, as well as the grotto in Nazareth that served us as a lodge for the Holy Family bear witness to the reality of that pilgrimage and their pilgrims' life style.

The Ethiopian Tradition is replete with accounts of the Holy Family's presences in Ethiopia, after the Birth and before the Baptism of Christ. The physical and material evidence as well as the living tales, still prevalent across the land, testify to this fact.

The summit of a hill that overlooks Askum, on which Christ is believed to have set His feet is commemorated in His name till this day as "Mekeyede-Egzi", i. e. "The Footprints of the Lord".

There are clear indications that underlie the Ethiopian Tradition about the Holy Family's visitation to Ethiopia, mentioned above. On the one hand, the unbroken continuity of the customary pilgrimage of the Ethiopians between their native land and Jerusalem was in full swing at that time. On the other hand, the complete in the Gospel records about Christ's activities of whereabouts, particularly some years before and after His age of twelve until His Baptism, still remains open for and unexplained by none Ethiopians.

With the birth of Jesus Christ, the prophetic of God to David found it's consummation once and for all. Jesus Christ became the Final and Eternal Priestly King of the Kingdom of God on Earth, and His Mother the Virgin Mary became the Queen, identifying Her with the Psalmist Prophetic Word constituting the Eternal Name and Deed of "Ethiopia" that "stretches out Her hands to God".

Beginning from the time of the humble birth and sacrificial crucifixion and triumphal resurrection of Jesus Christ, all who sat on the Throne of David in Ethiopia, including the recent "Elect of God" Atse Haile Selassie the First, were coronated only as "Elects of God", their title "Atsie", conveying the same meaning. There should be no doubt and ambiguity in the interpretation of "The Conquering Lion of Judah, King of Zion and King of Kings of Ethiopia" who is Jesus Christ Himself and Him alone.

It is also important to note here the literal significance of Ethiopia as a reference to the multitude of peoples on Earth descended from the sons of Noah, living within the realm of the Holy Covenant and represented by the Holy Virgin Mary, the only human being who deserved to be chosen represent the whole humanity in stretching out Her hands unto God, according to the words of the Psalmist.

Thus, the Ethiopians emerged as the first nation for whom and by whom the Word of Christ, which He uttered in answering to the inquiring of the Pharisees came to be fulfilled and realized in its complete sense and form: "Behold the Kingdom of God is in the mist of you!"

As Ethiopia is the Kingdom of God in Christ, no one, including those who were not crowned, would assume power in Ethiopia without His Will. All those who, in the past and at the present time, had legitimately or otherwise attained leadership in Ethiopia to serve His purposes under His judgment and command. And the same applies in the future.

The Ethiopians believe this to be the state of Ethiopia but also in every nation on Earth, since His Divine Kingdom transcends the whole universe.

The Kingdom of God in Ethiopia has three constituent branches of services called the House of the People, the House of the Priesthood, and the House of the Government.

Such tripartite composition of the Ethiopian nationhood is best described by the following traditional epitome in the Amharic version: one-third of every aspect of the Kingdom pertains to the People, one-third to the Government, and one-third to the Priesthood, to which the modern terminologies of the three branches of a Constitutional State, i.e., the legislative, the executive and the judiciary correspond.

From the beginning of time, the inherent prerogatives of the three Houses are unified and vested in the person of every True Ethiopian as ab entitlement of the Covenants. This was finally sealed by the advent of Christ and the acceptance of Him by the Ethiopians. And the Words of God came to fulfillment, in which He said: "To all who received Him, who believed in His Name, He gave power to become Children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, BUT OF GOD," and "Thou was slain and by thy blood ...hast made them a kingdom and priest to our God, and they shall reign on Earth," and "they shall be priest of God and Christ, and they shall reign with Him a thousand years."

Such a status makes the True Ethiopian equally eligible for the lowest as well as the highest responsible positions of service in either of the three Houses. The same applies to every True Ethiopian to sit on the Throne of David as the "Atsie". i.e., the "Elect of God" or as the Representative of Christ, and to become the Head Servant of the Kingdom of God and Overseer of its Three Houses of Service. This principle always governed the election and the anointment all those Ethiopians who sat on the Ethiopian Throne from time immemorial.

The assumption of power by usurpation, however, was a concomitant result of retribution brought about by the profanation of the Holy Covenant by any or all of the Three Houses of Ethiopia: the Kingdom of God. Historical records of past events and current situations that prevail today in the country and in the lives of the Ethiopians elsewhere abundantly testify to this fact.

To recite a few tragic episodes from the past, the rise in the rebellion and subsequent large-scale destruction committed intermittently within the last ten
centuries are living memories.

Among the list of the prominent ones, the first to appear is the notorious Gudith the Jew, then the relentless Ahmed Gragn the Muslim whose devastation gave way to the religious civil war perpetrated by the Catholic missionaries, and quite recently the ruthless Mengistu Haile-Mariam, the Communist whose revengeful onslaught was preceded by the abortive bloody military coup d'etat under the direction of another Mengistu [Neway].

It is pertinent to record here the fact that the Ethiopians attributed​ the victory of Atsie Menelik II over the Italians at Adwa and later to the defeat of Atsie Haile Selassie the First by the same invaders at Maichew to the direct results of compliance and non-compliance with the stipulations of the Holy Covenant by the afore-mentioned two Atsies respectively.

Atsie Menelik's complete faith and full reliance on the Holy Covenant brought about the astounding victory over the powerful Italian invading army. On the contrary, Atsie Haile Selassie's denial and defilement of the Holy Covenant by his trust in the covenant of the League of Nations entailed his defeat by the Fascist Italian army of Mussolini, the Catholic.

The radical and drastic measures being initiated and implemented by the ruling so-called democratic government in Ethiopia at the present time, in collaboration with the apostate native incumbents of the House of the People and the Priesthood are another current realities.

Those Ethiopians crowned under the Holy Covenant were recognized by the True Ethiopians as Shepherds elected by God for the good of the people.

Those who usurp the authority of the Throne are considered as ex*****oners of the curse unleashed by the flagrant transgression of the Holy Covenant on the part of the Covenantal Nation.

The following are the few names of the recent "Atsies" or "Elect of God" who proceeded Haile Selassie the First: Theodros the second, Tekle-Giorgis, Yohannes the Fourth, Menelik the Second and Queen Zewditu; and the names of those "Usurpers" after him are: Aman, Teferi, Mengistu, Tesfaye and Melles.

This is the Kingdom of God for whose cause True Ethiopians like Theodros the 2nd, Yohannes the 4th, Abun Petros, Abuna Mikeal and others sacrificed their lives in the recent times. They persevered in their Covenantal dedication, to serve, cherish and preserve it until now, and for which they pledged to continue their commitment today and prayerfully until the 2nd Triumphant Coming of Jesus Christ in His glorious Kingship of Eternity that spans the everlasting life forever.

THE SEVENTH COVENANT

The final and seventh Covenant, which God made with humanity to renew all His Creation forever, was effected through His own God Son, Jesus Christ who is the Ultimate Adam, begotten by the Virgin Marry how is the Ultimate Eve.

This New Covenant is perpetuated by the Bread and Wine of the Holy Communion (the Eucharist) -the Flesh and Blood of Jesus Christ. God's Incarnation in the living human body which He, as Christ, inherited from His Holy Mother and the attainment of the eternal redemption by His self sacrificial crucifixion, inaugurated the New Covenant of Mercy and Salvation.

The Sacrament of the Eucharist is the Final Seal and the Crown of all the Seven Covenants that were outlined heretofore.

The true Ethiopians, rejoicing, composing and singing day and night, celebrate and partake the Eucharist on a daily basis, and prove their allegiance and commitment to their God and Savior, Eternal Priest and King of Kings, Jesus Christ, and to their Eternal Queen and Holy Mother, the Virgin Mary.

Through their continuous repentance and partaking of the Holy Communion, the Ethiopians justify and verify their true Ethiopianness to their Divine Sovereigns, to themselves and their fellow humans.

From the historical perspective of the Seventh Covenant, the date of the initiation and elevation of the Ethiopian Eu**ch from Judaism to Christianity through Baptism, evidently preordained by the Holy Spirit, is epochal, particularly in the Ethiopian context.

For it was the last dramatic event that the Covenant of Melchizedek, i.e., Ethiopianism, was renewed and revitalized in the New Person of the Ethiopian Eu**ch as a result of the Grace of the New Covenant. In other words, the eschatological of becoming a full-fledged Ethiopian, i.e., the investiture of the Triple Houses of the Kingdom of God, constituting the Covenantal Nationhood, the Priesthood and the Government, culminated at the episode in the person of the Ethiopian Eu**ch.

Henceforth, it would be most fitting to address this blessed Ethiopian Pioneer of the New Testament with the hereditary titular name of Ebedmelech after his Old Testament namesake, predecessor and historical counterpart who served in the palace of King Zedekiah of Judah and who became patron for the cause of Ethiopianism of his time that was reflected in the fruitful intercession he made with the king on behalf of Jeremiah the prophet.

Thus, for the Ethiopians, with the attainment of such status through Ebedmelech of the New Testament, known as the Ethiopian Eu**ch, the word of Christ the King in which He declared most assuredly that, "unless one is born anew, of water and Spirit, he cannot see or enter the Kingdom of God" came to fulfillment and they, the Ethiopians, were ushered into the Kingdom of God on Earth for a life of ecstatic Eternity and never to be expelled from it.

The tenacity and fortitude of the Ethiopians exhibited in their revelation, preservation, and perpetuation of the Holy Covenant, from the first to the last, has remained constant. In every ordeal of their existence, the Ethiopians resorted, for inspiration and solution, only to the spiritual power of God rather than the physical force of human creation.

Such unbroken chain of spiritual commitment of the Ethiopians to their Covenant with God had found confirmation in the words of Jesus which he had uttered to his disciple Thomas saying: "Have you believed because you have seen me? Blessed are those who have not seen and yet believe." It did not take long for these words of the Lord to become a reality.​ The prompt response of pronouncement of faith and the immediate demand for initiation through Baptism made by the Ethiopian Eu**ch on the spot without witnessing anything of the physical aspect of Jesus is a perfect indication of the fulfillment of the Words of Christ quoted above.

This scenario of the Ethiopian Eu**ch proves to be in contrast with that of the Apostle Thomas at best and with that of the Jews at worst.


CH. 3): PERIODS OF ADVERSITY AND PROVIDENTIAL ACTS

Ever since the advent of Christanty into Ethiopia, the Covenantal Faith endured great adversities in the lives of the Ethiopians. It survived even in the face of intermittent apostasies that prevailed in the country during those early centuries of Christian Era.

The resurgence of the same national catastrophe, manifested in the 1974 revolutionary take over by the Anti-Christ regime of the Communists and which is still underway in disguise, causes great tribulation on the present Ethiopian Covenantal Nation.

Whenever such adverse situations, spearheaded by apostates, arise, the triad responsibility of the Three Houses, i.e., of the people, of the priesthood and of the Government of “Ethiopia: The Kingdom of God”, historically remained vested in the person of the incumbent “Nibure-Id of Aksum Zion” who continued to maintain the title of the “High Priest of Aksum” which came to be known as the “Nibure-Id” at the introduction of the New Covenant of Christianity.

“Nibure-Id of Aksum Zion” is a unique and traditional title bestowed on an ordained Ethiopian. The hyphenated word of “Nibure-Id” literally means “laying of hands”. In former times, the Nibure-Id, as High Priest or Supreme Pontiff of Ethiopia, was the one who ordained and anointed others by “laying his hands on them”. The same was applied in his ordination and anointment when the college of electors, delegated from the Three Houses of the Kingdom, “laid their hands on him”.

The Priesthood was one of three endowments which the Ethiopians inherited right from the first Covenant to the seventh, the Covenantal Nationhood and the Theocratic Government being the other two. It was handed down to them through the successor of Melchizedeck like Jethro, all of whom served the cause of Ethiopianism as its champions and reinforcements during the Era of Monotheism.

This inheritance was passed on to the incumbent Ethiopian High Priest at at the time of Queen Makeda and to the Israelite first born High Priest Azaryas who accompanied the Ark of the Covenant to Ethiopia; both these High Priest rendered the same Ethiopian service to the cause of Ethiopianism during the Era of Judaism right from its inception.

Finally, in the early years of the Christian Era, when Ebedmelech, the Ethiopian Eu**ch, was baptized by the Chosen Philip, the Living Heritage was resurrected in him, and, through succeeding generations, was transmitted to theEthiopian Inberem (Amram) who, around the fourth century was divinely called to play the great role, as the Nibure-Id or the High Priest of Aksum, in the consolidation of the Christian faith. Both these True Sons of Ethiopia served greatly the cause of Ethiopianism in the New Covenant of Christianity.

One of the three functions of the Nibure-Id involved the discharge of his ecclesiastical duties that corresponds to that of Bishop, an Archbishop, or a Patriarch -the current ecumenical titles in the hierarchy of the Church.

Thua the conferment of the title of “Nibure-Id of Aksum Zion” on the High Priest of Ethiopia, maintained by Inberem, produced two positive effects.

First, it consolidated and adjusted his office, as stated above, to accommodate, perpetuate and discharge the overall duties vested in him in the New Covenant Era, even under hostile circumstances.

Secondly, it caused to evolve the status of ancient Covenantal Church of Ethiopia, i.e., the House of the Priesthood of the Old Covenant, already Christianized by the Ethiopian Eu**ch, as a full fledge entity of the New Covenant.

As pointed above, the uniqueness of the office of theNibure-Id never ceased to be manifest in its full possession of the triadic responsibilities of the three Houses, i.e.,of the People, of the Church and the Government, constituting “Ethiopia: the Kingdom of God” in miniature.

The investiture and exercise of these trinitarian prerogatives of Three Houses of the Divine Kingdom on and by the person of the Nibure-Id with unbroken succession was reflected and perpetuated for centuries in the survival of the office of the Nibure-Id under whose jurisdiction remained symbolically an autonomous reign around Aksum Zion up until the current crisis.

The Covenantal People of Ethiopia always recognized and appreciated the survival and indispensability of this office, particularly during the reigns of the adversaries. There were periods when the Throne of the Atsie was rendered vacant, or the power of the Throne usurped by an apostate and the nation plunged into a state of apostasy, as is evidenced today.

At such crucial times, the existence and the function of the Ethiopian Theocratic Kingdom, vested in the person of the contemporaneous Nibure-Id, would be made to continue to survive and operate, at least in its spiritual aspect.

The survival of the last Nibure-Id from the recent genocidal ex*****on of Ethiopians by the revolutionary military junta, his current resolve to give the present public testimony and to deliver this Message demonstrates sufficiently the validity and the infallibility of such Divine Privilege, praise the Lord.

This Divine Privilege is not confined to the Nibure-Id alone, but, through the Salvation of Jesus Christ, it is also granted by the Grace of the Holy Spirit to every True Ethiopian of True Christian to enjoy the Kingdom of God.

Historically, when ever the running of the Kingdom was physically restored through installation of the Atsie, the Nibure-Id would retain his inherent prerogatives over the Three Houses of the Kingdom confined to the reign of Aksum, and would relinquish those extending over the nation to the Atsie enthroned. However, in the absent of the ‘Itchege’, which literally means “ the one who shares with and sits beside the Atsie” representing the House of the Priesthood, the Nibur-Id would exercise, on the national scale, only the single authority of the Itchege in addition to those of his own mentioned above.

In later periods, when the capital city of the nation was moved from Aksum to various locations, the Theocratic Kingdom established the tradition of maintaining two offices: one for the Nibure-Id who remain in Askum, and the other for the Itchege who would accompany the Atsie on every occasion of his travel and place of residence.

Askum is located in the northern part of the country. Physically and materially no more in its glory, today it is reduced to a small township. However, from the spiritual and historical perspective, Askum remained a giant in the realm of Ethiopianism.

Throughout Ethiopia’s Covenantal Eras, beginning with Monotheism, Aksum was the Capital City and the Seat of the Theocratic State. Later, in the Eras of Judaism and Christianity, its status was raised first to the next higher stage, and then to the final exaltation, when it was chosen to accommodate the Shrine of the Ark of the Covenant and the Sanctuary of Saint Mary of Zion Church respectively.

As such, it remained the National Center of the Kingdom of God and symbol of the Unity of Church, State and People in Ethiopia, the Three Houses that comprise Theocratic Ethiopia.

The legacy of such a Living Heritage of the Holy Covenant, as explained above, was maintained for ages physically and/or spiritually in times of apostasies of the Old Testament by the office of the Ethiopian High Priest, and in the Era of the New Testament by the Nibure-Id of Aksum Zion and,or the Itchege. This legacy, however, was once again threatened to be brought to an end in 1974 when the communist motivated military Junta usurped the power of the Ethiopian Throne and a state of apostasy proclaimed the country.

The preservation of the Ethiopians in their commitment to their Covenantal God, even in the worst case of apostasies, profoundly consolidated the preservation and the perpetuation of the New Covenant.

The positive development continued to be enhanced in various remarkable ways, as always, by the Providential acts of the Holy Spirit. Among notable ones are the following:

A).The earliest is the dispatch of an ecclesiastical delegation from Aksum to the new Christian Communities in the Middle-East. At that time, the Ethiopian High Priest or Nibure-Id of Asum Zion was Inberem.

The mission that was sent under his directions ended up in Egypt and, upon its return, was received by him. That delegation was instrumental to bring home the practices of some New Testament Sacraments.

These Sacraments were in use in the newly established and organized Ecumenical Church, but were belated to reach the already Christinized and ancient Covenantal Church of Ethiopia

In his capacity as High Priest or the Nbure-Id of Aksum Zion, Inberem blessed and ratified the good things that the mission brought back with it. These include the consecration of the Ethiopianized Frumentius, named Selama, to he high clerical position called the bishopric in the hierarchy of the new Ecumenical Church.

Inberem recognized this position to be the equivalent of the Ethiopian High Priest which later came to be known as the Itchege. And he masterfully managed to cope with the redundancy of the ecclesiastical high office by conferring the power of the Itchege, which until then officially belonged to him, on the new Ethiopian prelate,Selama, and retained that of the Nibure-Id for himself.

In the corse of time, however, this arrangement was disrupted by a preposterous one, as explained below, under the influence of external intervention and internal collaboration of the circles with ulterior motive until it was rectified in the recent past through the unremitting prayer of the Ethiopians for Divine Resolution.

B). The period Inberem also witnessed he conversion to Christianity of the incumbent usurpers of the Ethiopian Throne. With the change of their pagan names from Ezana and Saizana to Abrha and Atsha respectfully, they, the new Atsies, proclaimed the rein statement of the Covenantal Christian faith as the State religion.

A measure of such magnitude greatly accelerated the expansion of Ethiopiansim outside the sphere of its adherents. However, it was unfortunate that non Ethiopian elements with sinister intention attempted to manipulate that period of historic achievement for their own advantage and fame rather than attributing it to spiritual diligence of the Ethiopians and to the glory of God.

The following commission of gross misconducts by non Ethiopian elements relate for themselves:
1 They introduced the false notion of marking that period as the date of the evangelization of the inception of the already Christianized and centuries old Ethiopian Covenantal Church. To the surprise of True Ethiopians, this fallacy was even incorporated, as an authentic one, in the provisions of the written constitution of Ethiopia by the last Atsie, Haile Selassie the First. But the whole complex of fabrication together with the fallacy was shattered from its foundation by the recent punitive national calamity.

2. The deliberate insertion of the designation of “Coptic”, which means “Egyptian”, and “Orthodox” which means in Greek “right doctrine”, within or in substitute of the proper name of the Ethiopian Church caused serious problem of misrepresentation that proved to be detrimental to the true identity, historical background and doctrinal position of the Covenantal Church of Ethiopia.

Because of these additions, the Covenantal Church of Ethiopia, the most ancient of all the Churches in the world, has been mistakenly considered as if She was established, like other Orthodox Churches, during the Era of Orthodoxy and by the Coptic (Egyptian) Orthodox Church around the fourth century, and as if Her religious doctrine is affiliated to that of the Greek Orthodox or Monophysitism, that implies singularity rather than unity in the Christological Doctrine.

Lately, a Supplementary word “Tewahdo” which conveys the correct interpretation of the Christological position of the Ethiopian Church was introduced by the Ethiopians as a possible solution to the problem. The Ge’ez word “Tewahdo” means: the two substance and the two natures of the Human Person as well as the Divine Person became uniquely, perfectly and mysteriously united in the ones of Jesus Christ at incarnation in the Womb of Virgin Mary, who is the Perfect Human with Body and Soul.

Since there is no separation of Church, State and Peoplein the case of Ethiopia, the Ethiopian Church does seem to need any additional designation. Its simple name, as it stands, tells what she is. The Church of Ethiopia is Herself “Ethiopia: the Kingdom of God”.

3. It is undeniable that Ethiopia’s relationship with the Coptic Church helped Ethiopia to consolidate the Apostolic succession they already gained through the Ethiopian Eu**ch centuries before and to retain their steadfast adherence to the doctrine of the Tewahdo Christian faith. It also enhanced the recognition and participation of their Church among the Ecumenical Community.

Yet, the despotic act committed at that early period by some influential Churches or any other Church on the submissive Ethiopian Church, though not unpardonable, remains unjustifiable, from the Ethiopian or Christian point of view.

It concerns the flagrant interpolation as well as the unilateral imposition, for centuries, of questionable Canon Law in the Fit’ha Negest [Law of the Kings] that provided an exclusive right and authority for the Coptic Church to exercise over its eldest and senior Ethiopian Covenantal Church.

Such prerogative while it empowered the Egyption Church to send her own native bishop to Ethiopia, completely barred the Ethiopians from electing and appointing their own prelates with that rank from among themselves. It deprived the Ethiopians even of their rights to nominate and present an Ethiopian candidate for consecration by the Coptic Church. To those who allege that Selama was the first bishop to Ethiopia, appointed and sent by the Coptic Church, this is their premise.

However intolerable it may seem,the Ethiopians accepted the above stated deal as a Divine test and preordained Grace Of God, and preserved in their endurance accordingly and in meekness until the appointed time came. The ordeal ended in a dignified way when they exercised great wisdom in carrying out smoothly the transition and the restoration of the Ethiopian House of the Priesthood to its former status, Thanks to the Lord.

The Ethiopians were also prudent enough to cope with the trying situation by maintaining in the meantime their independence through the unbroken succession of occupancy and function of the office of the High Priest, of Nibure-Id and/or of the Itchege, which was and is the Ethiopian counterpart of the last designation of the Coptic (Egyptian) Bishop, Archbishop or Patriarch,

4. It is the hope and prayer of the Ethiopians that the case pending and involving the usurpation and confiscation of the ancient and legitimate Ethiopian possessions by any of the Churches and communities in the Holy Land would come to a peaceful Christian settlement for the mutual benefit of all.

C). The migration of the well-versed and faithful followers of Christ from countries of the Middle East into Ethiopia occurred at that critical period when doctrinal schism was prevalent within the Ecumunical Church.

Because these pious men were Divinely called to make their refuge in Ethiopia with their theological knowledge of the primitive and pure apostolic teachings, their advent into Ethiopia was a blessing for Ethiopians and a milestone in the consolidation of Ethiopianism.

The migrants became True Ethiopiaans when they upheld Ethiopianism in their faith and deed, the fruits of which spread and flourished throughout the land ever since. The Nine Saints, as a group, stand prominent in this respect.