Ewosṭateans at the Council of Florence (1441): Diplomatic Implications between Ethiopia, Europe, Jerusalem and Cairo

Kelly, Samantha

doi:10.4000/afriques.1858

Cited by 4 publications

(3 citation statements)

References 9 publications

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“…However, it was evident that, in many instances the Ethiopian monarchal authorities used to make official letter correspondences especially with Europe. However, the fifteenth century can understandably be described as the first age of Ethiopian and European diplomacy (Kelly S., 2016). It seems that, the Ethiopians first succeeded in establishing official contact with European powers.…”

Section: Introductionmentioning

confidence: 99%

“…It seems that, the Ethiopians first succeeded in establishing official contact with European powers. The earliest records of such contact come from the Venetian Senate in 1402, in response to the arrival of representatives of Emperor Dawit II (Kelly S., 2016). His successor Ishaq (r.1414-1430) sent a mission to Alfonso of Aragon in 1428, with instructions to journey on for a meeting with the pope, while a third delegation, also destined for the Papal and Alfonso, arrived in Naples on behalf of Zara Yaqob in 1450.…”

Section: Introductionmentioning

confidence: 99%

“…Plausibly, the Ethiopian monarchs were very interested for technology transfer from Europe (Ibid, 1965, P.7). An interest in military alliance against Muslim powers, which Europeans certainly sought and the Mamluk feared, may have been one drive to these Ethiopian initiatives (Kelly S,. 2016).…”

Section: Introductionmentioning

confidence: 99%

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The Jesuits Politico-Religious Strategy to Catholicize Ethiopia from Top to Bottom Approach: Opportunities and Challenges, 1557 to 1632

Dagnaw¹

2022

IJCH

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The Catholic Missionaries in Ethiopia was encouraged since the beginning of the Portuguese assistance against the Muslims in the war of Ahmed Grañ. The successive Ethiopian monarchal authority was engaged to defend a full-scale war between the Muslim Sultanates of Adal, led by Ibin Ibrāhīm al-Ġāzī usually known by many writers as Ahmed Grañ. The Portuguese expansion with the succeeding Jesuit mission in Ethiopia was a turning point in the history of Ethiopia. Moreover, the Portuguese and Spanish Jesuit missionaries were more attracted by the strategic location of the country. This, in fact, enabled them to monitor the expansion of Islamic power in the Red Sea and the long experienced Christian faith in the country that had further consolidated the Ethiopian and Portuguese alliance. Initially, a Jesuit undertaking led by Father Andrés D. Oviedo first entered the country in 1557 to have started the top-down conversion process. This research aims to assess the opportunities and challenges of the Jesuits missionary strategy for the Catholicization of Ethiopia from top to down Approach. To achieve the objectives of this study, the researcher used qualitative research approach to investigate the issue and used historical research design for this study as well. Historical research requires access to the original events or records that took place in the past as distinct procedure for the investigation. Thus, the primary sources that were produced at the time under study as well as secondary sources were used. Primary data sources such as Royal chronicles, Tarike Nagast, Diaries of eye witness, Jesuit texts and European travel accounts by travelers who visited the northern part of the country by the time have been used. Published and unpublished secondary sources such as books, articles, journals and internet sources were utilized. More significantly, the researcher verified the authenticity and credibility of the acquired historical source through accuracy, occurrence, relevance and authority. The findings of the research revealed that the Jesuits missionary ambition to implant Catholicism remained in vain with bloody wars that claim thousands of human lives. Ultimately, the Jesuit missionaries expelled from the country. However, they left behind a theological controversy that gave it to local theme to Catholicism in Ethiopia that finally resulted in the doctrinal debate particularly centered on the teaching of the two natures of Christ. The intense doctrinal debate which was held during the seventeenth and eighteenth centuries Ethiopia hastens to the absence of strong centralized monarchial authority that eventually led to the era of the princes.

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Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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The Jesuits Politico-Religious Strategy to Catholicize Ethiopia from Top to Bottom Approach: Opportunities and Challenges, 1557 to 1632

Dagnaw¹

2022

IJCH

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Christianity, Ethiopian

Krebs

2021

The Encyclopedia of Ancient History

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The origins of Christianity in Ethiopia date back to the first half of the fourth century, when the Aksumite king Ezana converted to the religion, together with his court. By the sixth century, Christian Aksum had become a major power in the Red Sea region, leading military campaigns against the Jewish kingdom of Himyar on the Arabian Peninsula to stop the persecution of local Christians. Owing to its inception in the fourth century, the Ethiopian Church was officially a bishopric of the Coptic Church, albeit with its own ecclesiastical language, literature, and traditions.

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Du nouveau sur la géographie de l’Éthiopie. Poggio Bracciolini, Biondo Flavio et le témoignage de l’ambassade éthiopienne au concile de Ferrare-Florence

Bouloux

2017

afriques

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Ewosṭateans at the Council of Florence (1441): Diplomatic Implications between Ethiopia, Europe, Jerusalem and Cairo

Cited by 4 publications

References 9 publications

The Jesuits Politico-Religious Strategy to Catholicize Ethiopia from Top to Bottom Approach: Opportunities and Challenges, 1557 to 1632

The Jesuits Politico-Religious Strategy to Catholicize Ethiopia from Top to Bottom Approach: Opportunities and Challenges, 1557 to 1632

Christianity, Ethiopian

Du nouveau sur la géographie de l’Éthiopie. Poggio Bracciolini, Biondo Flavio et le témoignage de l’ambassade éthiopienne au concile de Ferrare-Florence

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