While the attention of mankind has been fixed on Abyssinia, a part of old Ethiopia, frequent mention is made by writers that the Sabbath is still being observed among the followers of the Coptic Church.
A series of illustrated articles, entitled, "A Traves de Abisinia Indomita" (Through Indomitable Abyssinia), by J. Lafpu, was published not long ago by Ahora, one of the leading daily papers of Madrid, Spain. In the edition of July 20, 1935, it is said that "tie Abyssinians . . . do not eat swine's flesh, aid in many parts of the country people respect the festivity of the Sabbath."
The well-known Jesuit daily, El Debate, of Madrid, in its "extraordinary supplement" for Sunday, September 15, 1935, published a lengthy article by Manuel Graiia, a Roman Catholic writer, concerning the Coptic Church, in which he says of the Abyssinians:
"With all this they have preserved many of the practices of the primitive church, which we Catholics have abandoned; for example, abstinence from the flesh of 'strangled' animals, immersion in baptism, . . . the rest of the Sabbath, and the celebration of the agapai."
These statements are confirmed by other writers and by missionaries and travelers who have visited Abyssinia. The preservation of the practice of Sabbath observance in Abyssinia constitutes one of the most interesting chapters in the annals of the history of the Sabbath. Our attention has been called to it by Mrs. E. G. White, in "The Great Controversy," pages 63, 577, and 578. The following is a brief sketch of it as revealed by historical records:
Among the first Gentile converts -to Chris tianity was "a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come up to Jerusalem for to worship." Acts 8:27. Besides being a worshiper of Jehovah, this man possessed a copy of the Holy Scriptures (at least of Isaiah), which indicates how extensively circulated the Scriptures were in those days. One of the treasured monuments of the ancient Coptic Church is the Bible in the old Ethiopic tongue, dating from the fourth century.
While little is known of the early history of the Christians of Ethiopia, we know that they held fellowship with the rest of the churches in the world for several centuries. As the break between the Eastern and Western churches came about on account of the pretensions of the Roman bishop, the church in Ethiopia held with the Greeks and Armenians. Later in the Council of Chalcedon (451 A.D.), the Coptic Church broke fellowship with the Greeks over the nature of Christ. After the sixth century it disappears from the annals of the Europeans.
As late as the fifth century we find the churches throughout the world observing the Sabbath generally, except in Rome and Alexandria. Socrates, a historian (380-440 A.D.), says literally: "For although the churches everywhere throughout the world on the Sabbath days, throughout every week of the cycle, celebrate the mysteries, those in Alexandria and those in Rome, out of an old tradition, have refused to do this. But the Egyptians, being neighbors of the Alexandrians, and those dwelling in Thebes, on the Sabbath make indeed collects, and not according to Christian custom . . . they partake of the mysteries."— "Ecclestiastical History," book 5, chap. 22. (See the Greek text of Migne's "Patrologia Graeca," Vol. 67, col. 635.)
And Sozomen, another ecclesiastical writer (400-460 A. D.) , says literally: "Of course some indeed also on the Sabbath, likewise on the first day of the week, assemble, as in Constantinople and nearly everywhere; but in Rome and Alexandria, no longer. But by the Egyptians in many cities and towns, against the common consent by all having been held, toward vespers on the Sabbath coming together, having dined, they partake of the mysteries."—"Ecclesiastical History," book 7, chap. 19. (See Greek text also in Migne's "Patrologia Graeca," Vol. 67, col. 1478.)
Ludolphus, a Protestant historian, says (1684 A.D.) of the Ethiopians: "Nor do they allow the Jews' Sabbath out of respect to Judaism, or that they learned it from some certain nations that kept the seventh day holy. But because of the ancient custom of the primitive church, who observed that day perhaps out of complacency to the Jews, being long retained in the East, was at length carried into Ethiopia."—"A New History of Ethiopia," p. 244. (Italics mine.)
When the plague of Mohammedanism swept over Africa, it failed to conquer Ethiopia, because there were some who had "the seal of God." (See Rev. 9:4.) Nevertheless, the Moslem scimitar formed a wall between Ethiopia and Europe for centuries, while Western Christianity was experiencing the nightmare of the Dark Ages. "Encompassed on all sides by the enemies of their religion, the Ethiopians slept near a thousand years, forgetful of the world, by whom they were forgotten."—Gibbon's "Decline and Fall of the Roman Empire," Vol. IV, chap. 47, p. 563. Milman's edition, 1875.
The existence of the Ethiopian Church became known in the 15th century, to Portuguese traders who traveled to the East Indies by the way of the Red Sea. And in 1439 A.D. the news reached the ears of Pope Eugene IV. From the traders the emperor of Ethiopia learned of the existence of European Christianity, and did not hesitate to communicate thereupon with the nations of Europe. The bishop of Rome looked upon Ethiopia with a longing eye for bringing it under his spiritual control; and the king of Portugal, interested by exaggerated tales of Ethiopian wealth, manifested a similar desire. Legations were later sent back and forth between the two countries. " In 1520, Don Manuel, king of Portugal, sent Duarte Guluam as ambassador to Ethiopia, and Francisco Alvarez, the king's chaplain, accompanied him in behalf of the Roman Church. This priest's report of the situation in Ethiopia was made up in the form of a history of that people. Although he does not hesitate to write that he wished "that the Church of Ethiopia may unite in true conformity with that of Rome," he was careful not to reveal his purposes to the Ethiopians then.
Alvarez says repeatedly that their company was obliged on the weekends to spend two days of rest, because the people observed both the Sabbath and the Sunday. Regardless of the solemnity of their fasts, they would never fast on the Sabbath days. But the communion and baptismal services for the people were held on both the Sabbath and the Sunday. While they spent the week end at one place, they visited the monastery called "Paraclete," of which he says:
"After we had seen it all, the monks were much embarrassed, because it was the Sabbath, and they could not prepare us something to eat. So they asked us to pardon them, for they could only give us of what they had in the house."—"Historia de Ethiopia" (History of Ethiopia), p. 53 (1521 A.D.).
Concerning a great man buried in the Monastery of St. Michael, he says:
"They tell that there was an emperor in Ethiopia, who commanded that the Sabbath should not be kept in his kingdoms and dominions. And that this Philip went to him, taking along his books and friars, to show the king that God had commanded that the Sabbath be kept, and that those who would not keep it were to be stoned. This he debated and defended before all the fathers of Ethiopia, and he made it seem good to the emperor. For this they say he is a saint."—Id., p. 19.
From this it is evident that Sunday was also kept along with the Sabbath. "While they kept the seventh day in obedience to the commandment of God, they abstained from labor on the Sunday in conformity to the custom of the church."—Mrs. E. G. White, in "The Great Controversy," p. 578.
This is confirmed by John Placentius (writing in 1529 A.D.), who not only says, "The full observance of the ten precepts is seen among them;" but adds, "The Lord's day (Sunday} and other feasts instituted by the patriarchs or bishops, whether in memory of some work of Christ or of the canons and decrees, they observe with all veneration."—"De Rebus Ethiopicis" (Concerning Ethiopian Affairs), by Damian a Goes, p. 28. 1573 A.D.
A legate was sent in 1534 from Ethiopia to Portugal for aid against the Moslems; and the Portuguese king sent immediately 450 soldiers who rendered effective aid to the Ethiopians. John Bermudez, a priest who accompanied the expedition, has left an account of this in Portuguese. The Ethiopian ambassador to Portugal gave this as an explanation for the observance of the Sabbath in his country:
"We observe the Sabbath day because God, after He had finished the creation of the world, rested thereon, which day He would have called the holy of the holies. If with great honor and devotion this day is not celebrated, it should clearly be seen to be against the will and law of Him who would rather that heaven and earth should perish than have His word to fail. Especially so, since Christ came not to destroy the law, but to magnify it. Hence, we observe the Sabbath, not in imitation of the Jews, but according to the law of our Lord Jesus Christ and of the holy apostles."—"De Rebus Ethiopicis" (Concerning Ethiopian Affairs).
Ignatius Loyola, founder of the Jesuit Society, personally cherished the desire to go to Ethiopia and bring it under the sway of the Roman pontiff. But the pope did not deem it fitting, and the task was committed to others of his society. Three of their most learned men were chosen and sent by Pope Paul IV in 1555 A.D. Andres de Oviedo, the leader of the group, was invested with special authority from the pope for the mission, but he found the task difficult and lost his patience. In a letter (which Tellez styles "a fulmination") Andres de Oviedo wrote (1559 A.D.) :
"Until now they do not wish to receive our doctrine, nor the faith of Rome. . . . Therefore, we define and declare that of the people of Ethiopia in common, the great and the small, and the learned, and others of the people, Abyssinians, do not wish to obey the holy church of Rome."—"History of Ethiopia." 174, by Belthasar Teller, in Portugftese.
La Coruna, Spain.
(To be continued)
