. This exercise is repeated for months or every a couple of years, until the boy knows the main prayers by heart. In the Qne bet the students focus on the theory and practice of the composition of qne. . We find the Nebab Bet in practically all churches and monasteries, in a number of villages and in the compounds of well-to-do landlords. There are different Qne bet the main centres of learning are in Wadla (Wllo), Gong (Goggam), Wara (Damot, Goggam); Gondr (s. Admasu Gmbre 1971/72: 10). . = , 16. Ethiopia is, after all, the only African country to have preserved Christianity as its religion for over a millennium and a half. = [ ], 7. }, Designed by Elegant Themes | Powered by WordPress. ( ) = , 4. It is a one-teacher school, with instruction given by a priest or layman with church education. Its graduates become cantors of Ethiopian Orthodox (Twado) Church. The teacher of Zema sits in the middle of his pupils, who are practicing their daily assignment of the hymns individually or in-groups. . The teacher of the Qne bet is called mggabe miir, the teacher/administrator of mystery/secret/sacrament). The main interest and purpose of the school is, however, not to develop poetic and other aesthetic interests in the child or youth, but to enable him to carry out the Church rituals. , 1. Students come to the teacher in a group of three or four, all studying the same text. Ethiopianorthodox.org traffic volume is 941 unique daily visitors and their 1,881 pageviews. A graduate of the Metsehaf Bet enjoys high prestige as a scholar and can take a high post in the Church hierarchy, such as head of a monastery (Gedam) or a large church (Debre). There are ofcourse reasons for their diligence. However, before and after the mass there are readings of the scriptures, ritual dance, and long hymns and poems. ( ) = , 32. We have seen that the Qedasse bet trains mainly the altar priests, who are known as the semonegna (those who serve weekly). ], 7. = .
. = , 26. The last branch of the Metsehaf Bet is the Menekosat, the School of Commentaries on monastic literature. Aside from the Authoritarian tradition there is another consideration; the student is not allowed to have a critical opinion about any text to be commented upon, since it is believed that God revealed the content to the Fathers through the Holy Sprit. . THE ROLE OF THE ETHIOPIAN ORTHODOX CHURCH IN LITERATURE AND ART - Ethiopic or Ge'eze literature - The literary achievements of the Aksumite period (5th - 7th centuries) - The Solomonic restoration - Liturgical works - Painting and manuscript art THE ETHIOPIAN ORTHODOX CHURCH SCHOOL SYSTEM - Introduction - The nebab bet - Fidel instruction The exercise of reading can be quite difficult for the beginner, particularly because the text is in Geez, a language no longer spoken and therefore far from the experience of the child. The church school system, which is one of the oldest in Christendom, originated in the Aksumite Kingdom with the introduction of Christianity about the 4th century. This limitation of the enrolment is mainly due to the large number applicants and to an insufficient number of schools, so parents, especially those who do not need the labour of their children, are obliged to send their children to the Nebab bet as a first step to enrolment in a modern government school. a) Zema Bet (Music school) = , 8 - ( ) = - ., 9 - ( ) = , 10 - = ( ) - ., 03. However, Ethiopian Churches in smaller communities face challenges in maintaining the liturgical cycle and musical tradition. When he has composed his Qene verse after the model assigned to him by the teacher, he then approaches the teacher, who sits for the most part of the day at a place known to all. = , 2. At certain ceremonies he may recite prayers, if no priest is available. Pupils need not understand the texts of these books, but they have to be able to read them well, since thee are the books read in the church service, where young boys serve as readers, deacons, and later on as priests. [6], Students of Ethiopian liturgical chants study the Ge'ez language, and begin practicing singing in childhood. In the afternoon the session or Gubae takes place again. = [ ]. However, he follows the progress of his student daily, so no special tests are needed. He is credited for inventing the zema of the Church; the chant that has been in use continuously for the last almost 1500 years. The majority of the Debtera are laymen, and as such they are not allowed to serve in the mass and the administration of sacraments. The pupil then repeats the sentence till he knows it well. The teacher either accepts the verses or the offers critical comments and sends the student back for further meditation, students come at intervals to the teacher to recite in the manner. = ( ) - ., 3. [ ], 1. Ethiopian Orthodox Church school's curriculum and its ways of provision, assessment, code of conduct, methodology and the livelihood of Ye'qolo Temari. All depends on the availability of books. = , 8 . He can then practice reading different religious texts. = , 26. It is generally recognized that the most able clergy of the Church are those trained in the Qene School. = , 9. Not only did it preserve its ancient tradition with tenacity and convey it to future generations but it also secured remarkable continuity that has lasted to the present day. This hope is perhaps one of the motives that encourages the student to spend more that half of his life at such a school. The way to the Qne bet is long and difficult. Generally, the approach to reality is well mixed with mythical attitudes. () = , 1. = [ . When the pupil is able to read a text, he starts a new lesson known in Amharic as Yemata Timhirt, i.e. A student of the Nebab Bet or Qedasse Bet, who would like to join the higher schools, usually leaves his parents and joins the wandering students who travel from parish to parish and form monastery to monastery. The story or legend of the saint whose feast is to be celebrated on the next day is then narrated; this comprises the theme of the Qene composition by the students, using the vocabulary and grammar already discussed at the session. 2) Qedasse Bet (Liturgy school) There are also other Qene types which are however not as widespread as the Samenna Worq. 2. = [ . a) Zema Bet (Music school) b) Quene Bet and (Poetry school) c) Metsehaf Bet which again have different subdivisions. The teacher or an advance student recites to the pupil sentence by sentence or verse-by-verse the standard prayer the child has to memorize. b) Quene Bet and (Poetry school) He repeats this pronunciation exercise on the same text several times. The commentaries of these teachings do not proceed under systematic theological or historical categories, but when each sentence or phrase of a text is interpreted, depending on the content, theological, moral and historical questions are raised, discussed, and developed. At this stage memorization is not felt as a burden by the student, because ever since his early days in the Nebab Bet he has developed his powers of memorization. = , 21. Privacy-Statement . What is the process of learning the letters? ( ) :: . = , 4. . ], 2. Roles of Orthodox teachings. Traditionally, teachers in different areas select any text for reading. When he is convinced that the pupil has reached the level of knowledge traditionally required at this stage of learning, he indicated that the time has come when he may leave the Nebab Bet. Today the standardized table Aa, Bu, Gi, Da is much used, however, so that the pupil may learn even this by heart and only comes to distinguish the individual characters well after much practice. The following illustration may make this clear. [ ], 9. The training challenges the memory of the child rather than leading him to think. 12 - () = . Traditionally a boy can receive only the Nebab Bet instruction while he is at home. 2003-Ethiopian Orthodox Tewahedo Church -, 1 - () = , 19 = , 2 () = , 20 = ( ) , 3 - , 21 = ( ) , 4 - () = , 22 = () , 5 - () = , 23 = () , 6 = , 24 = ( ) , 7 () = , 25 = ( ) , 8 = , 26 = , 9 = , 27 = ( ) , 10 = , 28 = ( ) , 11 = , 29 = ( ) - , 12 = , 30 = ( ) - , 13 = ( ) = , 31 = ( ) - , 14 = , 32 = , 15 = , 33 = ( ) - , 16 = , 34 = () - , 17 = , 35 = () - , 18 ' = ( ) . [8], Ethiopian liturgical chants are based on both written and oral sources,[9] but the isolation of Ethiopia and the lack of source material make it difficult to reconstruct the exact history of Ethiopian church music. Usually the child learns the whole set of letters in sequence by heart, so that in reality he may not be able to distinguish on letter from the other. The church school system has the following divisions: The prime function of the Nebab bet is to teach children to read religious books, practically all of which are in Geez. He must also profoundly study traditional cultural, social, intellectual and educational values (Alemayyehu Moges 1973: 92). In the Zema bet, the following major discipline blocks are taught: (1) the Dggwa, (2) the Zmmare/Mwat, (3) Mzgb qddase/ Satat (not required for those who want to be ordained deacon and priest) and (4) Aqqwaqwam. A number of theological students have also progressed to further advanced studies abroad. 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