The Five Pillars of Mystery (Dogma)

The Eternal Godhead and the Unity of the Trinity

As part of the Oriental Orthodox Communion, upholds the apostolic faith revealed in the Holy Scriptures and expounded by the Church Fathers. This faith is not only a historical inheritance but is lived out daily in the Church’s worship, preaching, and discipline.

God is the One Eternal Being, beyond time, space, and all creation. As the Anaphora of St. John proclaims: “You have no beginning, yet You bring all things to their end. Infinite are You, yet You set boundaries for all.” God is the Creator and Sustainer of all existence, whose perfection is dynamic and actively guides all creation toward its divine purpose.

The Church confesses the Holy Trinity—three in name, in person (Akal), and in deed, yet one in essence, divinity, existence, and will:

1. Three in Name:

   • Father, Son, and Holy Spirit.

   • As St. Ignatius says in Haimanote Abew (Faith of the Fathers), the name of the Father is not changed to be the name of the Son or the Holy Spirit, nor is the name of the Son or the Holy Spirit interchangeable with the others. Each exists eternally in His own name and person.

2. Three in Deed:

   • The Father is the Begetter, the Son is Begotten, and the Holy Spirit Proceeds.

   • The Father begets the Son “without days or hours,” and the Holy Spirit proceeds from the Father eternally. None is prior to the others in time; all are co-eternal and co-equal.

3. Three in Person:

   • The Father, the Son, and the Holy Spirit each have a perfect person.

   • Each is distinct, yet together they are one in essence, divinity, existence, and will. They are not three Gods, but one God.

The Unity and Distinction Within the Trinity

The Father is the Heart, the Son is the Word, and the Holy Spirit is the Life (Breath). The Father is the Heart for Himself, for the Son, and for the Holy Spirit. The Son is the Word for Himself, for the Father, and for the Holy Spirit. The Holy Spirit is the Life for Himself, for the Father, and for the Son. This illustrates the perfect unity and mutual indwelling of the Trinity.

The unity of the Godhead is confessed as the unity of essence—Melekote. The Father, Son, and Holy Spirit share the same divine nature, and their unity is absolute. As the Anaphora affirms: “Three names and one God, three Prosopa and one appearance, three persons and one essence.”

The Father is not greater than the Son, nor the Son less than the Father, nor the Holy Spirit less than either. All are equal in divinity and power. The Son and the Holy Spirit receive the same Godhead eternally and in perfection from the Father. The Father is the unoriginated Source; the Son is the eternally begotten Word; the Holy Spirit is the Life-giver who dwells within creation.

The Activity of the Trinity

In all that the Father does, the Son and the Holy Spirit are present; in all that the Son does, the Father and the Holy Spirit are present; and in all that the Holy Spirit does, the Father and the Son are present. The Trinity acts as One:

• The Father wills creation and salvation.

• The Son accomplishes it through incarnation.

• The Holy Spirit sanctifies and perfects it.

As the Anaphora declares: “The Father does not command the Son; the Son is not exalted above the Spirit. They are one God, one Kingdom, one authority.”

The Confession of the Church

The Church, following the teaching of the 318 Fathers in Haimanote Abew, confesses:
“We believe in Lord the Father, in Lord the Son, in Lord the Holy Spirit. One Lord. God the Father, God the Son, God the Holy Spirit—One God.”
As St. Athanasius teaches: “The Father is God, the Son is God, and the Holy Spirit is God. They are called one God, but not three Gods.”

This mystery of the Holy Trinity is revealed throughout the Old and New Testaments and is the foundation of the Church’s faith and life.

Summary

The Tigray Orthodox Tewahedo Church teaches that the Holy Trinity is three in name, person, and deed, but one in essence, divinity, existence, and will. The Father, Son, and Holy Spirit are distinct yet inseparable, co-eternal and co-equal, and together they are One God. This mystery is central to the Church’s worship, doctrine, and spiritual life.

The Mystery of the Incarnation is the central truth of the Christian faith in the Tigray Orthodox Church. It refers to the divine act whereby God the Son, the eternal Word of the Father, became truly human without ceasing to be truly God. He took flesh and soul from the Virgin Mary, was conceived by the Holy Spirit, and was born as Eyesus Kristos (Jesus Christ)—one person in one united nature, fully God and fully man.

1. Theological Meaning: “Tewahedo”

The term “Tewahedo” (ተዋህዶ) means “being made one.” It expresses the inseparable union of divinity and humanity in Christ. This union is:

• Without confusion

• Without change

• Without separation

• Without division

This means Christ is not two persons or two separate natures, but one united incarnate nature of God the Word. This is what distinguishes Miaphysitism, the Christological position of the Tigray Orthodox Church, from the Dyophysitism of the Chalcedonian churches.

2. Two Births of the Son

Christ is believed to have two births:

• Eternal birth: Begotten from God the Father before all ages (divine nature).

• Incarnate birth: Born of the Virgin Mary in time, without a human father (human nature).

3. Purpose of the Incarnation

The Incarnation was God’s supreme act to:

• Redeem humanity from sin, death, and the power of Satan (Isa. 53:5; Rom. 5:12–14).

• Reveal God to man in a tangible, relatable way (John 1:18; Matt. 11:27).

• Serve as a perfect example of righteousness and obedience.

• Demonstrate divine love—God humbled Himself to die for us (John 3:16).

• Defeat Satan and conquer death by His own death and resurrection.

4. Life and Ministry of Christ

Christ lived a fully human life:

• He grew, hungered, thirsted, suffered, and died.

• Yet He was sinless and remained fully divine throughout.

• He voluntarily died on the cross to save humanity, rose from the dead, and ascended to heaven, where He reigns eternally.

5. Christ as True God and True Man

• As God, He performed miracles, forgave sins, and revealed the Father.

• As man, He was born, lived, suffered, and died.
  This duality is illustrated using rich Orthodox analogies:

• Burning bush: Flame (divinity) did not consume the bush (humanity).

• Live coal: Fire and coal united, just as divinity and humanity are in Christ.

• Heated iron: Iron glows with fire, both remain distinct but united.

• Body and soul: Two realities forming one person—a limited analogy of the union in Christ.

6. Christ in the Liturgy (Anaphora)

The Anaphoras (Eucharistic prayers) of the Church affirm:

• Christ’s real birth, real suffering, real death, and real resurrection.

• His voluntary acceptance of the cross to save mankind.

• His continued union with both His divine and human nature throughout all time.

7. Protection from Heresies

The Church rejects:

• Arianism (Christ was a created being and not equal to the Father).

• Nestorianism (Christ is two persons—divine and human).

• Eutychianism / Monophysitism (a single mixed nature).

• Adoptionism (Jesus became divine later).

• Kenoticism (Jesus emptied Himself of divinity).
  Instead, it upholds Miaphysitism—one united nature of the Word incarnate.

8. Names of the Incarnate Son

The Church identifies Christ by three principal names:

• Emmanuel – “God with us” (Matt. 1:23)

• Jesus – “Savior” (Matt. 1:21)

• Christ – “Anointed One” or “Messiah” (John 4:25-26)

Summary

The Mystery of the Incarnation in the Tigray Orthodox Tewahedo Church is the divine truth that God the Son became man without ceasing to be God, in order to redeem, renew, and unite humanity with God. In Jesus Christ, God and man are perfectly united in one Person and one incarnate nature—a mystery of love, humility, salvation, and eternal glory.

“He became man so that man might become God.” – St. Athanasius

The Mystery of Baptism in the Orthodox Tewahido Church is a sacred and foundational sacrament deeply rooted in Scripture and Tradition. It is revered as one of the five great mysteries (sacraments) of the Church and holds a central place in the Christian journey of salvation.

1. Definition and Significance

Baptism comes from the Greek word baptizein, meaning “to dip” or “immerse.” It refers to immersion in blessed water in the name of the Holy Trinity—Father, Son, and Holy Spirit. It is called a mystery because the visible act of immersing a person in water conceals the invisible grace of rebirth and spiritual adoption into God’s family.

It is:

• The gateway to Christianity and entrance into the life of the Church.

• Necessary for salvation, as taught by Christ: “Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” (John 3:5)

• A sign of forgiveness of sins and becoming a child of God.

• A requirement for receiving the other sacraments.

2. Biblical Foundation and Institution

Christ Himself established baptism by:

• Being baptized by John the Baptist (Matt. 3:16)

• Teaching its necessity (John 3:3–6; Mark 16:16)

• Commanding the apostles to baptize all nations (Matt. 28:19)

The apostolic Church continued the practice faithfully (Acts 2:38; 10:48; Rom. 6:3).

3. Types of Baptism

• Baptism of Repentance: As preached by John the Baptist for the remission of sins (Mark 1:4).

• Baptism of Rebirth: Instituted by Christ, performed in the name of the Trinity for spiritual renewal (John 3:5).

• Baptism of Blood: For martyrs who die for Christ without undergoing water baptism (Matt. 10:32).

• Baptism of the Holy Spirit: As happened at Pentecost (Acts 2:4).

4. Mode of Administration

• Triple immersion is the normative method, reflecting the Holy Trinity and the symbolism of death and resurrection (Rom. 6:4; Col. 2:12).

• Affusion (pouring) or sprinkling is used when immersion is not feasible.

5. Infant Baptism

The Tigray Orthodox Church baptizes:

• Male infants at 40 days and

• Female infants at 80 days (Lev. 12:2–7; Jubilee 4:9),
  based on biblical precedent and the practice of early apostles (Acts 10, 16).

In case of illness, baptism is administered earlier to ensure salvation.

6. Godparents (Spiritual Parents)

Godparents:

• Are spiritual guardians of the baptized, especially infants.

• Must be Orthodox Christians and not immediate relatives.

• Are responsible for raising the child in faith and doctrine.

7. Baptismal Name

• A second name, spiritually conferred at baptism.

• Chosen by the priest, often linked to the saint commemorated on the baptism day.

• Symbolizes new life and spiritual identity, much like the biblical figures who received new names (e.g., Saul to Paul).

8. Baptismal Thread

• A physical sign of Christian identity.

• Usually three threads braided as one, symbolizing the Trinity.

• Originates from the tradition of marking Christians distinctly, tracing back to Jacob Elberedi.

9. Indispensability for Salvation

• Baptism is not optional but essential.

• “He who believes and is baptized will be saved.” (Mark 16:16)

• It is for remission of sins, rebirth, and union with Christ.

10. Old Testament Foreshadowing

Baptism was symbolized in:

• Circumcision (Gen. 17) → now replaced by baptism (Col. 2:11).

• Noah’s Ark (1 Pet. 3:20)

• Crossing of the Red Sea (1 Cor. 10:2)

• Cleansing rites in Ezekiel 36:25.

These were prophetic symbols of the cleansing and redemptive power of baptism.

11. Conclusion

In accordance with the Orthodox Tewahido Church, baptism is a holy mystery that unites the believer with Christ through the working of the Holy Spirit. It is a one-time, unrepeatable sacrament that marks the beginning of the Christian life, grants remission of sins, and ensures entry into the kingdom of God. The Church proclaims with the Creed: “We believe in one baptism for the remission of sins.”

The Mystery of the Holy Communion (Holy Eucharist), in accordance with the faith and order of the Tigray Orthodox Tewahido Church, is a divine and transformative sacrament through which believers partake of the true Body and Blood of Jesus Christ under the forms of bread and wine. This sacrament is often referred to as the Crown of Sacraments and the Mystery of Mysteries, reflecting its central role in the Christian life.

1. Definition and Significance

The Holy Communion—also known as the Holy Eucharist, Holy Qurban, or the Sacrament of Thanksgiving—is a sacramental union between the believer and Christ, offering eternal life, forgiveness of sins, and spiritual nourishment.

“Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.” (John 6:53)

Through this mystery, the believer:

• Receives the true Body and Blood of Christ.

• Becomes one with God.

• Is spiritually nourished and strengthened.

• Abides in Christ and Christ in them (John 6:56).

 2. Scriptural Foundation

The Holy Communion was instituted by Jesus Christ Himself on Covenant Thursday (the night before His crucifixion):

“Take, eat; this is My Body... Drink from it, all of you; for this is My Blood of the new covenant, which is shed for many for the remission of sins.” (Matthew 26:26–28)

The theology of the Eucharist is grounded in:

• John 6:53–57 (Bread from Heaven discourse)

• 1 Corinthians 11:23–29 (Paul’s instruction on the Eucharist)

• The Synoptic Gospels' Last Supper accounts (Matt 26, Mark 14, Luke 22)

3. Old Testament Foreshadowing

The Eucharist was prefigured through multiple symbolic acts in the Old Testament:

• The Offering of Melchizedek – bread and wine (Gen 14:18)

• The Passover Lamb – whose blood spared Israelite households (Exodus 12)

• Manna in the Wilderness – bread from heaven (Ex 16; John 6)

• Isaiah’s Live Coal – symbolizing purification (Isaiah 6:6-7)

These analogies signify divine preparation for the sacrament of the New Covenant.

4. Real Presence and Mystery

The Tigray Orthodox Tewahido Church firmly teaches the real presence of Christ in the Eucharist:

“We believe that the bread and wine before the blessing are mere bread and wine, but after the blessing by the priest, they become the true Flesh and Blood of the Son of God.” – St. Athanasius

• The transformation is real and mystical, not symbolic.

• The Church rejects Memorialism, which sees the Eucharist as only a symbolic act.

• It is not a repetition of the crucifixion but a sacramental offering (a bloodless sacrifice) that unites with the one sacrifice of Christ on Calvary.

5. Elements Used

• Bread: Made from pure wheat flour, symbolizing Christ’s sinless body.

• Wine: Unfermented grape juice, representing Christ’s fresh, untainted blood.

The Body and Blood are administered separately (not mixed), following Christ’s words:

“This is My Body... This is My Blood” (Luke 22:19-20)

6. Purpose and Benefits

The Holy Eucharist grants the faithful numerous spiritual graces:

1. Abiding in Christ (John 6:56; Eph. 5:30)

2. Spiritual nourishment and growth (John 6:57)

3. Forgiveness of sins (Matt. 26:28)

4. Unity of the Church body (1 Cor. 10:17)

5. Eternal life (John 6:54)

7. Worthy Reception and Preparation

To receive the Eucharist worthily, the Church teaches that one must:

• Believe in the real presence of Christ.

• Be baptized and confess sins beforehand.

• Reconcile with others and be spiritually prepared.

• Fast for 18 hours before Communion (for healthy adults).

• Observe physical purity.

“Whoever eats the bread or drinks the cup of the Lord in an unworthy manner... eats and drinks judgment to himself.” (1 Cor. 11:27–30)

Conclusion

The Mystery of the Holy Eucharist in the Tigray Orthodox Tewahido Church is the real partaking of the Body and Blood of Jesus Christ under the sacred elements of bread and wine. It is a holy mystery that:

• Unites the believer with God.

• Grants forgiveness, spiritual strength, and eternal life.

• Affirms the living presence of Christ in His Church.

It is to be received reverently, prepared for carefully, and celebrated continually until Christ’s second coming.

“The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with all of us. Amen.”

The Mystery of the Resurrection from the Dead is one of the fundamental mysteries of faith. It is intimately connected with the Incarnation, Crucifixion, and Second Coming of Christ, and is central to the Church’s hope for eternal life.

The Mystery of the Resurrection from the Dead Expained

1. Doctrinal Foundation

The Tigray Orthodox Church affirms the resurrection of the dead as a universal and bodily resurrection that will occur at the Second Coming of Our Lord and Savior Eyesus Kristos. This belief is derived from:

• Holy Scripture (John 5:28–29; 1 Thess. 4:16; 1 Cor. 15)

• The Nicene Creed, which is recited in every Divine Liturgy:
  “We believe in the resurrection of the dead and the life of the world to come.”

This resurrection will not be a mere spiritual survival or metaphorical event, but an actual rising of all human bodies from the grave, restored and reunited with their souls, to face judgment.

2. Theological Meaning and Purpose

a) Victory Over Death through Christ

The resurrection of the dead is made possible through the resurrection of Jesus Christ, the firstborn from the dead (Col. 1:18). His triumph over death destroyed the power of the grave:

“He trampled death by His death and gave life to those in the tomb.”
(Divine Liturgy; Acts 2:24)

Christ’s resurrection is not only a proof of His divinity, but also a pledge and prototype of the resurrection that all believers will experience:

“Because I live, you also will live.” (John 14:19)

b) Restoration of Human Nature

The fall of Adam brought death—both spiritual and physical—into the world (Gen. 3:19). Christ’s resurrection, as the second Adam, reversed this corruption. The resurrection of the dead is thus seen as the final restoration and glorification of human nature.

c) Final Judgment and Eternal Destiny

At the resurrection:

• The righteous will rise to eternal life, clothed in glory.

• The wicked will rise to condemnation and eternal separation from God.

“And they shall come forth; they that have done good, unto the resurrection of life;
and they that have done evil, unto the resurrection of damnation.” (John 5:29)

3. Liturgical and Patristic Testimony

The Anaphoras (Eucharistic Prayers) of the Tigray Church frequently affirm the resurrection, emphasizing it as a key aspect of salvation history. Examples from the Anaphora of St. Dioscorus and St. Gregory of Nazianzus include:

• Christ “rose from the dead without corruption” and has “set us free from the yoke of sin.”

• “He was buried to raise those who were buried” — indicating that His death was the pathway to life for all humanity.

• In prayers for the departed, the Church beseeches God to grant them “a good resurrection and portion in the kingdom of heaven.”

4. Resurrection Body and Glory

The Church teaches that the resurrected body will not be like the corruptible body we now know:

• It will be spiritual, glorious, imperishable, and immortal (1 Cor. 15:42–44).

• This transformation is a grace granted by God to both body and soul.

This glorified condition is what Christ demonstrated in His post-resurrection appearances: He ate and was touched, yet passed through locked doors—fully human, yet glorified.

5. Implications for the Christian Life

• The resurrection affirms the dignity of the body, encouraging chaste living, righteousness, and hope.

• It grounds the Church’s prayer for the departed, believing that death is not the end but a transition toward eternal life.

• It inspires perseverance amid suffering, reminding the faithful that the body that dies in sorrow will be raised in joy.

“If we have died with Him, we shall also live with Him.” (2 Tim. 2:11)

6. Protection from Heresies

The Church defends the belief in bodily resurrection against heresies such as:

• Docetism, which denies the reality of Christ’s death and resurrection.

• Gnostic dualism, which despises the body and denies its redemption.

• Modern secularism, which sees death as final and hopeless.

The Tigray Orthodox Church emphasizes that resurrection is both spiritual and physical, upholding the holistic salvation of the whole person—body, soul, and spirit.

Summary

The Mystery of the Resurrection from the Dead is a pillar of the Tigray Orthodox Tewahedo faith and hope. It teaches that:

• All the dead shall rise bodily at the Second Coming of Christ.

• The righteous shall be glorified and dwell with God eternally.

• This resurrection is made possible by the victory of Christ, who destroyed death and restored life.

Thus, the Church lives in a continuous expectation of resurrection and eternal life, proclaiming in the Liturgy and daily prayers:

“Christ is risen from the dead, trampling down death by death, and upon those in the tomb bestowing life!”