In Commemoration of the 4th Anniversary of the Enthronement of H.H. Abune Antonios, the 3rd Patriarch of the Eritrean Orthodox Church
Introduction:
The basis for the office and authority of a patriarch is not a mere human concoction. It is instituted by our Lord himself when he said: “Sanctify them by the truth; your word is truth. As you sent me into the world, I have sent them into the world (John 17:17-18). “Again Jesus said, ‘Peace be with you! As the Father has sent me, I am sending you.’ And with that he breathed on them and said, ‘Receive the Holy Spirit’” (John 20:21-22). “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:20-21); “And I tell you that you are Peter, and on this rock I will buildmy church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven (Matthew 16:18-19).
The designation of Patriarch first and foremost belongs to God the Father himself, for he is indeed called “Abba - Father”. Abraham is also known as a father. It is said of him, “No longer will you be called Abram; you name will be Abraham, for I have made you a father of many nations” (Genesis 17:5-7). Following Abraham, Moses was appointed by God to become a leader and a father to the nation of Israel. This early dispensation in God’s economy, in fact, is referred to as the age of the patriarchs. Finally, our Lord and Savior Jesus Christ himself, the second of the triune God, tells us that he is our father. It was our Lord who bestowed upon His Spirit-filled apostles the full authority to lead the church as fathers. The apostles, just as Christ had appointed them, did the same to succeeding generations of men to lead the church as fathers. To this day, these fathers have continued to lead the church by the authority that has been given to them, and they will continue to serve as true stewards until the return of our Lord Jesus Christ. Although called by different names at different times and in different places, the authority and office of these leaders who are anointed by the Holy Spirit remains unaltered. For example, in Rome and Egypt they are referred to as Popes. In other traditions they are called patriarchs, catholicos, etc. The office of the patriarch, therefore, signifies one who presides as an ambassador of Christ on earth. His most important duty is to preside over a synod and to lead the church.
‘Patriarch’ as a Title:
The word “patriarch” derives from “Παπας” “pater” (father) and “archon” (leader). The origin of the word being Greek, it means “leader-father”. The first instance in which the word came into utility was in 200 B.C. when Alexander the Great facilitated the gathering of the 70 to translate the Bible from Hebrew to Greek. This was one of the most epochal moments in history when the Bible, known us the Septuagent, came into existence. It was the translators of the Septuagent who, for the first time, substituted the phrase “Father of all” in the Bible into “Patriarch”. The coming of the title into usage strictly referring to the authority of the leaders of the churches, however, can be traced to 42 A.D. in Alexandria, Egypt. Although, from this point on, the See of St. Mark continued to confer the title of “patriarch” to the office of the “first-father”, the first official recognition of the title began to gain currency following the Council of Nicaea in 325 A.D. The general usage of the title, however, became apparent after the Third Council of the Church in 381 A.D. When the office and the title of a “patriarch” became fixed posts for the highest positions within the early church - particularly after the 6th century – the churches of Rome, Antioch, Constantine and Alexandria as well as of Jerusalem officially adopted the term. Successions of leaders of churches chosen to these positions have since been called patriarchs.
A Patriarch’s Term of Office:
According to Article 4 of fitHi menfesawi, one of the legal foundations of our church, “a patriarch is the spiritual representative (Kholaphaa) of Christ temporally. The scriptural basis for this is what our Lord told the Apostles – “He who receives you receives me.” The office of the patriarch, by virtue of the fact that it is a gift of the Holy Spirit, therefore, cannot be simply annulled by mere vicissitudes of circumstances and the whims of human beings. It is for this reason that Article 4:54 of the fitHa negest states that “Just as fathers have full authority over their children, so do Arch-bishops (patriarchs) over their flocks, …for they are the representative of Christ on earth.”
When the Authority of the Patriarch is challenged:
Canon 50 of Nicaea states: “If charges are brought against an arch-bishop (patriarch), bishops who are under his charge do not have the authority to adjudicate on his case. In order for the charges brought against him and the proceeding to have legal basis, another patriarch has to be present at the deliberation. Moreover, a patriarch is, first and foremost, a priest. Since the office of priesthood has no terms, so is the office of a patriarch.
The Election and Service of Patriarch Antonios:
The procedures used in the election of H.H. Patriarch Antonios and his subsequent consecration were in accordance to church canon. Abune Antonios was one of the original five monks of the Eritrean Orthodox Church who were consecrated as bishops at the Cathedral of St. Mark in Egypt in 1994. From that day until his elevation to the office of the patriarch, he served as a diocesan bishop in Zoba Ma’ekel (previously, Hamassien Province). During this period in his life he was known for his devotion, exemplary spiritual life, diligence and service as a true shepherd.
Following the repose of H.H. Abune Yacob, the second Patriarch of the EOC, Abune Antonios served as Aqabe menber (Guardian of the Seat) for nearly a year and a half. The Synod then elected him as the Third Patriarch of the Eritrean Orthodox Church. This election was conducted in accordance with Article 7 of the Protocol between the Coptic Church and the EOC. The relevant article reads: “Each Church has the liberty to chose its own Patriarch. But in order to manifest the tight relations between the two Churches; the other Church will send a delegation of ten members of the church: two diocesan Bishops, two abbots of monasteries, and six other persons representing other categories of church members in order to attend the election process as guests.”Article 7. The ceremony was presided over, on the basis of the aforementioned protocol and in the presence of a large Coptic delegation, by Pope Shenouda III.
The 2005 Crisis in the Eritrean Orthodox Church and Its Consequences:
In his famous letter responding to the trumped up allegations that were brought against him in 2005, H.H. Patriarch Antonios had defiantly stated: “Those who trample the law underfoot will themselves be trampled by it. This is a veritable truth.”
It has been some years now since the Eritrean Orthodox Church has been reduced to a fiefdom of a lay person, the notorious Mr. Yoftahe Dimetros, who has illegally and by force of arms arrogated to himself the title and duties of a general administrator of the church. This has been done in total contravention of the canon and practices of the church since the establishment of the Orthodox faith in the fourth century.
Those of us who have followed the disturbing developments in our church - the false accusations with which Patriarch Antonios was charged and the motives of all those who took part in the pernicious and shameful act of betrayal - have seen it coming ever Since Mr. Yoftahe undertook his coup. The fact that Mr. Yoftahe never had the best intentions for the church does not surprise us; because he has a history that is well known to all. What we find disheartening is the betrayal of those who have taken the oath to serve God and are duty-bound to love and serve the church even as Christ himself loved her even to the point of giving His life for her. Some gave in out of fear and others out of loving themselves more than they do the church. The latter did so for their thirty silver shekels.
As a consequence of the shameful complicity of many of the bishops in the dastardly act of betraying the church and the acquiescence of many more, we have witnessed a precipitous erosion of the moral and spiritual standing of the church. They have tarnished her witness and credibility. The people can no longer look up to the bishops and priests of the church for guidance, inspiration and leadership. Their failure to stand up for the truth, regardless of possible adverse consequences, has practically rendered the church without leaders. Moreover, by the lack of resolve and the complicity on the part of some of the bishops of the sisterly Eritrean Orthodox Church has isolated itself from its churches – the Oriental Orthodox Churches. What has saddened the faithful of the Eritrean Orthodox Church all the more is the cynical and under-handed campaign by Mr. Yoftahe and his clique to drive an unnecessary wedge between the Eritrean Orthodox Church and the Coptic Church. One think they have failed to understand is that the bond between the two churches is sealed by the blood of the martyrs since the days of Saint Athanasius.
H.H. Abune Antonios, on the other hand, has become the most revered figure inside and outside of Eritrea for offering himself up as a living sacrifice for the church which he swore to love and protect, and for the sake of the Gospel of our Lord Jesus Christ. Because he is a living testimony to true spiritual leadership in the tradition of the church fathers, his name is mentioned in the liturgy of most of the family of Oriental Orthodox Churches of which the EOC is a member. He is admired and honored by the world community and those who would like to see justice upheld.
Today, we are witnessing the emergence of two distinct camps as a direct result of the take-over of the church by Mr. Yoftahe and his clique. The people of Eritrea within and without the country have drawn a line. Even under the threat of imprisonment, most people have rejected all those who have denied Abune Antonios as the one and only legitimate patriarch of the Eritrean Orthodox Church.
The bishops who have accepted Mr. Yoftahe’s “supremacy” are already under anathema by H.H. Abune Antonios. They cannot ordain priests and deacons. And no one looks up to them until the anathema is lifted.
But our Lord has not left His church without witnesses. There are priests and deacons who have bravely withstood the vicious onslaughts and persecutions by Mr. Yoftahe and his group. From the outset, they have proclaimed H.H. Abune Antonios to be the only legitimate patriarch of the Eritrean Orthodox Church. They have rejected Mr. Yoftahe’s destructive role in the life of the church. Today, in spite of the relentless campaign of vilification and character assassination that is underway against them, the ministries of these priests in various parishes throughout North America and beyond, have flourished as the faithful have come to embrace them as the embodiment of the true spirit of the church of our Lord Jesus Christ. It is these same voices in the wilderness that have been calling the errant leaders to repentance and return to the fold.
The Vision and Work of H.H. Abune Antonios:
His Holiness had great vision for the Eritrean Orthodox Church. As the Scriptures tell us, “But the noble man makes noble plans, and by noble deeds he stands” (Isaiah 32:8). The work of Abune Antonios was something he began way back in his tender age as a youth. As it is written in his brief biography, he was a diligent student as a deacon. His accomplishments in his monastery, Debre Tsige Sef’a, are legendary. As a young monk he had distinguished himself as a patient and thoughtful servant. In his agricultural work and as an Abbott since 1955, many speak of his humility, love and spiritual care of others was exemplary. As a result, God willed for him to go to Cairo, Egypt and be consecrated a bishop by Pope Shenouda III on May 19, 1994. Ten years later, he became Patriarch of the Eritrean Orthodox Church. From the very beginning, he set out to accomplish ambitious plans for the church. The following are a few examples.
1. Campaign against Witchcraft: It was for the first time in the history of the church to hold a conference to confront the practice of witchcraft by some who claim to be followers of the EOC. This conference, attended by 150 people representing all the orders of the clergy, was held on June 22, 2004 in the village of Tsa’eda Christian. The conference concluded by calling all those who claim to be orthodox and at the same time practice witchcraft to foreswear the practice and repent of their sins. Under the leadership of Abune Antonios, the Holy Synod reproached the encroachment of this evil into the church.
2. Tithing: Abune Antonios was the first leader of the church to introduce the biblical teaching of tithing. He tried to introduce tithing because he was convinced that it is critically important for the EOC to become self-supporting and not rely on one else to continue its mandate of preaching the gospel of our Lord Jesus Christ. To this end, on his instructions a conference of representatives from all the dioceses were convened on May 5, 2005. The final outcome of this initiative was the introduction of the practice of tithing in the church
3. Publications: With the realization that the church was lagging behind in its ministry of literature, the establishment of a publishing house was another landmark initiative of the Patriarch. Because of opposition by the Yoftahe group, however, this plan remains unfulfilled to this day.
4. Higher Education (College of Theology): Having realized that lack of education and training of the clergy of the EOC is its greatest weakness and detrimental to its future, Abune Antonios had enthusiastically embarked on addressing this issue. One of these efforts had already begun during the tenure of H.H. Abune Filipos, First Patriarch of the EOC. Abune Antonios, with the help and guidance of Pope Shenouda III and the Coptic Church had broken ground in Asmara to establish the first theological college. Again, because the of the chaos within the EOC and Mr. Yoftahe’s interference, this effort – we are sure much to the disappointment of Pope Shenouda III and the Coptic Church – has come to naught. It is to be noted here that the Coptic Church gave so much to this sacred effort.
5. Expanding Ministry: Another significant achievement of Abune Antonios is his efforts to expand the ministry of the church in such areas as health care. He led a delegation in January 2005 to Greek to discuss the possibility of collaboration between the EOC and the Greek Orthodox Church to establish a clinic in Eritrea. Again, this project was ready to be functional when the familiar events within the church brought the efforts to a screeching halt. Another project to establish a small-scale factory in Debarwa designed for the manufacturing of all things essential for the liturgical and other ministries of the church suffered the same fate.
6. Administrative Reform: Patriarch Antonios’ signal contribution emanates from his abiding belief in the maintenance of the independence of the church from being encroached upon by anyone who does not have her best interest at heart. Although the church has led an autocephalous (independent) existence for only a decade and a half, the EOC has been in existence for the past 1700 years. As one who has sworn to protect and lead the church, his most important challenge was directed at Mr. Yoftahe. When the latter published and disseminated a “new “ constitution of the church in February 2005 naming himself as “the Administrator “ of the church, Abune Antonios confronted the challenge head-on. He fearlessly advocated that the Holy Synod over which the patriarch presides is the highest body to decide on anything affecting the EOC. As this placed him on a collision course with Mr. Yoftahe, the conscience of each member of the Synod was placed on a scale. Many balked as His Holiness stood alone but firm.
7. Consecration of Bishops: With the realization that the EOC needed to consecrate many more bishops in order to fulfill the growing demands of the church’s ministries, Abune Antonios and the Holy Synod he presided over consecrated the largest number of bishops in the brief history of the autocephalous EOC. What is disheartening is, when Abune Antonios stood boldly and opposed the intrusion of Mr. Yoftahe in the affairs of the church, none of the six diocesan bishops that were consecrated by His Holiness stood by his side. They feared Mr. Yoftahe and betrayed Abune Antonios.
8. Sunday Schools: In the wise counsel of Pope Shenouda III, a church without young people is a church without hope for the future. Abune Antonios understood this more than anyone else. Consequently, he directed all his energy into nurturing the young people of the church spiritually and strengthening them through the word of God.
In the EOC there was a dangerous tendency to view the large number of young people that were flocking back to the church with suspicion. Many went so far as wanting to put many of these young people out of the church. The best example of this was what took place in the Medhane Alem Church in Asmara where nearly 3000 young people gathered weekly to learn the word of God. When the matter was brought before the Synod, with many advocating closing the doors of the church, Abune Antonios counseled the Synod and others that these young people represented the future of the church. If there are any questions about them, said His Holiness, what the church should strive for is assigning teachers to them so that they can receive the necessary instructions. Disbanding Sunday Schools, as far as he was concerned, was unconscionable and self-defeating.
The Yoftahe camp determined that such spiritual resurgence by so many young people in so many churches represented a threat to his position and left no stone unturned to make sure that this huge tide of interest by young people is stopped. To this end, he orchestrated the imprisonment of some of the most highly educated clergy in the EOC. Three- Four years later, they remain in prison.
On the other hand, Abune Antonios strongly condemned the actions of Mr. Yoftahe and his clique. His well known statement to the president of the State of Eritrea advocating for the imprisoned priests was: “If the allegations for which these clergy are imprisoned concerns civil or criminal violations, they should be charged in a court of law. If their alleged offences are theological, this falls into the jurisdiction of the church, and, therefore, they should be released immediately.” Sadly, and unbelievable as it may sound, H.H. Patriarch Antonios’ advocacy for the youth of the church and his championing the cause of the imprisoned priests were among the causes his enemies cited for his removal.
The Present Condition of Patriarch Antonios:
At present nobody knows exactly where Abune Antonios is held. On July 25, 2005 he was officially notified that he was stripped of all administrative responsibilities. His office was sealed. To make sure that he had no communication with anyone, his telephone and fax were disconnected. His passport was confiscated so that he won’t leave the country. One thing, however, is certain. He is under a strict house arrest.
On January 13, 2006 His Holiness was sent a letter informing him that he was dethroned. The same letter, enumerating all the accusations that were used as the basis for his removal, was also disseminated to all the churches. The Synod, now under the complete control of Mr. Yoftahe, became the prosecutor and the judge. Abune Antonios was never given a chance to face his accusers or defend himself in a properly constituted church tribunal as the constitution and traditions of the church required.
On January 20, 2007 two messengers of Mr. Yoftahe – Frs. Fitsum Tesfai and Ghebre -Ewostatewos Kidane - appeared at the residence of His Holiness accompanied by three armed security agents and confiscated the pontiff’s patriarchal vestments, scepter, books and other personal belongings. The group that orchestrated this act with the acquiescence of the synod immediately put out letters to all the dioceses with strict injunctions to make sure that the patriarch’s name is no longer mentioned in the prayers and the liturgy of the church. He is denied visitations to the monasteries he loves so much. He can no longer celebrate the liturgy nor participate in the Holy Communion. No visitors, family or otherwise, are allowed to visit him.
Conclusion:
The fate of His Holiness Abune Antonios and that of the Eritrean Orthodox Church is intimately intertwined. His anointing is not of this world but of above. He is a true example of the diligent shepherd. Today he willingly suffers for the sake of his faith and the church he loves, and has dedicated his life for.
But there will come a time in which His Holiness Abune Antonios, the third Patriarch of the Eritrean Orthodox Church, will face the world without shame. Even now he rejoices because our Lord has taught us: “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad because great is your reward in heaven, for in the same way they persecuted the prophets who were before you” (Matthew 5:11-12). During this most difficult time in the life of the children of the Eritrean Orthodox Church, her children have no choice but to pray for her and H.H. Patriarch Antonios. The God of justice and truth will see her through.
We call upon all the servants of the church and the faithful to lift Abune Antonios and our church in our prayers. We call for a national repentance, because the word of God tells us: “If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land” (2 Chronicles 7:13-15).
May God grant the Church His peace.
By Disciples of Antonios
Students at St. Athanasius Theological Seminary
Corpus Christi, Texas, USA
April 25, 2008
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