Mereja.Forum

[Axumezana]

The Ethiopian Orthodox Church has for generations allied itself with the worldly leaders of Ethiopia , forgetting its God given mission of evangelizing Ethiopia and the whole world and filled with non- biblical teachings of celebrating and worshipping of idols , angels and saints , ጥንቆላ፥ መተት፥ድግምት፥ አስማት. It is high time for the Ethiopian Orthodox Church to reform itself based on the Bible & Aba Estinfanos reformative teachings. The Eritrean Orthodox Church has to also do the same in the years to come.

[Noble Amhara]

the center of the church shall be moved to Lasta Lalibela and Ambasel Amba Gishen Mariam

[Abere]

I guess you are possessed by Pente ቡዔል ዘቡዔል which is the twin of Irreecha. What is the difference between Pente and Irreecha? Pente cheat people someone will deposit hundreds of thousands of Birr in their account etc. Ireecha to cover their face in blood and mud in hope Qorit will give them good luck and wealth. Both Pente and Irrecha are Demonic cult.

Irreecha has nothing to do with EOTC. Tigray is infested with አዶከበሬ, which is the Tigre version of Irrecha. It is practiced widely in Axum and its surrounding.

The Ethiopian Orthodox Church has for generations allied itself with the worldly leaders of Ethiopia , forgetting its God given mission of evangelizing Ethiopia and the whole world and filled with non- biblical teachings of celebrating and worshipping of idols , angels and saints , ጥንቆላ፥ መተት፥ድግምት፥ አስማት. It is high time for the Ethiopian Orthodox Church to reform itself based on the Bible & Aba Estinfanos reformative teachings. The Eritrean Orthodox Church has to also do the same in the years to come.

[Noble Amhara]

[Axumezana]

አበረ የማታውቀው ነገር፥ ብዙ፥ ነገር፥ ይናራልና፥ የወንጌልን 27 መፅሃፎች በደንብ አንበህ፥ ለታቦት፥ለስዕል ፥ ለቁድሳን፥ ለመላእክት የሚደረገወን ማእጠንትና ስግደት ትክክል እንዳልሆነ ትገነዘባለህ። መፅሃፍ ቅዱስ የጠቀሰውን ሁሉ ጴንጤ፥ ማለትህ ፥ ትክክል አይደለም፥ Axumezana ክርስትያን እንጂ ጴንጤ አይደለም።

[Meleket]

እንሆ በረከት! የብጽዕት ኢትዮጵያ ልጆች ድንቅ ምክክር ይዛችኋል። የኣክብሮት ስግደት ሌላ የኣምልኮ ስግደት ሌላ።

ወዳጃችን Axumezana ትግራይ ውስጥ ትልቅ ትንሹን “ጐይታይ” “እምበይተይ” የሚለው የሰፊው ህዝብ ባህል፡ ኣክብሮት ነው ወይስ ኣምልኮት። መቼም ጌታ ኣንድ ነው። ለግንባር ቀደሞቹ ለትግራይ ካቶሊኮች ክብር እስቲ ቀስ ብለህ ኣንብበው፡ ብዙ ቁምነገር ታገኝበታለህ ብለናል እኛ ኤርትራዉያን የመሃልና የመስመር ዳኞች በኤርትራዊ ጭዋነት ኩራትና ትህትና ጭምር።

Veneration / Honor of the Saints

Matt. 18:10 - the angels in heaven always behold the face of God. We venerate them for their great dignity and union with God.

Matt. 15:4; Luke 18:20; Eph. 6:2-3 Exodus 20:12; Lev. 19:3; Deut. 5:16 - we are instructed to honor our father and mother.

Luke 1:28 - the angel Gabriel venerates Mary by declaring to her "Hail, full of grace." The heavenly angel honors the human Mary, for her perfection of grace exceeds that of the angels.

Romans 13:7 - we are to give honor where honor is due. When we honor God's children, we honor God Himself, for He is the source of all honor.

1 Cor. 4:16 - the most important form of veneration of the saints is "imitating" the saints, as Paul commands us to do.

1 Cor. 11:1 - again, Paul says, "Be imitators of me, as I am of Christ." The ultimate objective of veneration is imitation.

Phil. 2:25-29 - Paul teaches us to honor Epaprhoditus who almost died for the faith. How much more honor is owed to the saints that did die for the faith!

Phil. 3:17 - Paul says to imitate him and others, which is the goal of veneration. Veneration is not worship.

1 Thess. 1:6 – Paul says to the Thessalonians, “You became imitators of us and of the Lord.” This is the goal of veneration.

2 Thess. 3:7 - Paul says that the Thessalonians should imitate him and the other bishops.

Hebrews 3:3 - Jesus is worthy of "more" glory and honor than Moses. This does not mean that the saints are worthy of no glory and honor. Instead, it proves that saintly people are worthy of glory and honor out of God's goodness.

Heb. 6:12 – the author teaches us to be imitators of those who through faith and patience inherit the promises.

Heb. 13:7 - we must imitate the faith of our faithful leaders. We ask for their intercession and venerate them for their holiness.

James 5:10-11 – James teaches us to take heart in the examples of the prophets and Job, who endured suffering.

1 Peter 2:17 - Peter teaches us to honor all men, love the brotherhood, fear God, honor the emperor. Don't those living with Christ in heaven deserve honor? Catholics believe they do, and honor them with special feast days, just as we honor those living by celebrating their birthdays.

Gen. 19:1 - Lot venerates the two angels in Sodom, bowing himself with his face to the ground.

Gen. 42:6 - Joseph's brothers bow before Joseph with the face to the ground. This is veneration, not worship.

Exodus 28:2 - it is especially important to honor religious leaders. Sacred garments for Aaron give him dignity and honor.

Lev. 19:32- we should also honor "the face of an old man." When the elderly die in Christ, we should continue honoring them, because death does not separate them from us or the love of Christ.

1 Sam. 28:14 - Saul bows down before Samuel with his face to the ground in veneration.

2 Chron. 32:33 - Hezekiah was honored at his death. We honor our brothers and sisters in the Lord.

Sir. 44:1-2 - we should praise and give honor to those who the Lord apportioned great glory. It is our family in Christ.

Posture in Prayer, Veneration and Worship

Deut. 5:9 - God's command, "you shall not bow down to them" means "do not worship them." But not all bowing is worship. Here God's command is connected to false worship.

Rev. 3:9 - Jesus said people would bow down before the faithful members of the church of Philadelphia. This bowing before the faithful is not worship, just as kissing a picture of a family member is not worship.

Gen. 19:1 - Lot bowed down to the ground in veneration before two angels in Sodom.

Gen. 24:52 - Abraham's servant bowed himself to the earth before the Lord.

Gen. 42:6 - Joseph's brothers bow before Joseph with the face to the ground.

Jos. 5:14 - Joshua fell to the ground prostrate in veneration before an angel.

1 Sam. 28:14 - Saul bows down before Samuel with his face to the ground in honor and veneration.

1 Kings 1:23 - the prophet Nathan bows down before King David.

2 Kings 2:15 - the sons of the prophets bow down to Elisha at Jericho.

1 Chron. 21:21 - Ornan the Jebusite did obeisance to king David with his face to the ground.

1 Chron. 29:20 - Israelites bowed down to worship God and give honor to the king.

2 Chron. 29:29-30 - King Hezekiah and the assembly venerate the altar by bowing down in worship before the sin offerings.

Tobit 12:16 - Tobiah and Tobit fell down to the ground in veneration before the angel Raphael.

Judith 14:7 - Achior the Ammonite kneels before Judith venerating her and praising God.

Psalm 138:2 - David bows down before God's Holy Temple.

Dan. 2:46 - the king fell down on his face paying homage to Daniel and commands that an offering be made to him.

Dan. 8:17 - Daniel fell down prostrate in veneration before the angel Gabriel.

1 Macc. 4:40,55 - Judas and the faithful fell face down to the ground to praise heaven and worship God.

2 Macc. 10:4,26; 13:12 - Maccabeus and his followers fall down prostrate praying to God.

Scripture Catholic - SAINTS AND INTERCESSORY PRAYER
http://www.scripturecatholic.com/saints.html

አበረ የማታውቀው ነገር፥ ብዙ፥ ነገር፥ ይናራልና፥ የወንጌልን 27 መፅሃፎች በደንብ አንበህ፥ ለታቦት፥ለስዕል ፥ ለቁድሳን፥ ለመላእክት የሚደረገወን ማእጠንትና ስግደት ትክክል እንዳልሆነ ትገነዘባለህ። መፅሃፍ ቅዱስ የጠቀሰውን ሁሉ ጴንጤ፥ ማለትህ ፥ ትክክል አይደለም፥ Axumezana ክርስትያን እንጂ ጴንጤ አይደለም።

[Axumezana]

ደብተራ Meleket

ሁሌ ያንተ ነገር ቀጥታውን ትተህ ጠማማና ዙርያ ጥምጥም መሄድ ነው፤ ሰው በእጁ ለሰራው ቅብ አምላክ ይባል፥ መላእክት ይባል፥ ቅዱስ ወይም ቅድስት ይባል፥ መስገድ፥ የክብር ስግደት፥ አልከው፥ የአምልኮ ስግደት፥ ስህተት፥ ነው።
፥ ግልጽ እንዲሆንልህ፥ በህንዲዙምና፥ ቡድሂዙም ያልቱን የሚሰገድላቸውን በሰው እጅ ከተሰሩ ቅቦች ጋር፥ ማመሳከር፥ ነው። በህንዲዙም፥ እምነት፥ ያሉ፥ ህዝቦችን፥ ለምንድነው ሰው፥ ለሰራው፥ ነገር፤ የምታመልኩት፥ብለህ፥ ብትጠይቅ፥ የሚመለከቱትን፥ መልሶች፥ ይስጡሃል፥
- ጣኦቱን ( በቅርጽ ወይም በቅቡ የተሰራ) እያመለኩት ሳይሆን ትኩረት፥ እንዳደርጉ፥ ስለሚረዳቸው( የአምልኮ፥ የክብር ስግደት፥ ብለህ ጠጉር ለመሰንጠቅ እንደምትሞኩረው፥ አይነት ማለት ነው)

- እንድ አንዶቹ ደግሞ በማንኛው፥ ቁስአካል( matter ) ውስጥ እግዚአብሄር ስላለ፥ ጉኡዙን ነገር፥ ባመልከው፥ ይሰማኛል ብለው ፥ ያምናሉ፥

እግዚአብሄር፥ መንፈስ፥ ነው፥ የምናመልከውም፥ በመንፈስና፥ በእውነት፥ ነው፥ እግዚአብሄርን፥ ለማምለክ፥ደግሞ፥ መጀመርያ፥በልጁ፥ በጌታችን እየሱስ፥ ክርስቶስ፥ ማመን፥ አለብን፥ በልጅ፥ አምነን፥ እግዚአብሄርን፥ በመንፈስና፥ በእውነት፥ ማምለክ፥ እንችላለን። ታቦት፥ ብለን፥ የምናሸበሽብለት፥ ጣኦት፥ ሆነብን፥ ማለት፥ ነው፥ ለሆነ፥ ስእል፥ ከሰገድንም፥ ሆነ፥ ሻማ፥ ካበራን፥ ባእድ፥ አምልኮ፥ ነው።

[Meleket]

ለጹሑፉና ለድረገጹ ኣዘጋጅ ለ John Salza እንዲሁም ለታላቁ ኣባት ለዶ/ር ከበደ ሚካኤል ክብር ይህን የቀደምት የክርስትና ኣባቶች ኣባባል ለዕውቀት ጥመኞች እዚህ ኣጋርተናችኋል።

Tradition / Church Fathers

I. Intercessory Power and Veneration of the Saints

"[T]hat it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions and fellow disciples! The centurion then, seeing the strife excited by the Jews, placed the body in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps." Martyrdom of Polycarp 17,18 (A.D. 157).

"[Appealing to the three companions of Daniel] Think of me, I beseech you, so that I may achieve with you the same fate of martyrdom." Hippolytus of Rome, On Daniel, 11:30 (A.D. 204).

"As often as the anniversary comes round, we make offerings for the dead as birthday honours."
Tertullian, The Crown, 3 (A.D. 211).

"Nor is that kind of title to glories in the case of Celerinus, our beloved, an unfamiliar and novel thing. He is advancing in the footsteps of his kindred; he rivals his parents and relations in equal honours of divine condescension. His grandmother, Celerina, was some time since crowned with martyrdom. Moreover, his paternal and maternal uncles, Laurentius and Egnatius, who themselves also were once warring in the camps of the world, but were true and spiritual soldiers of God, casting down the devil by the confession of Christ, merited palms and crowns from the Lord by their illustrious passion. We always offer sacrifices for them, as you remember, as often as we celebrate the passions and days of the martyrs in the annual commemoration. Nor could he, therefore, be degenerate and inferior whom this family dignity and a generous nobility provoked, by domestic examples of virtue and faith. But if in a worldly family it is a matter of heraldry and of praise to be a patrician, of bow much greater praise and honour is it to become of noble rank in the celestial heraldry! I cannot tell whom I should call more blessed,--whether those ancestors, for a posterity so illustrious, or him, for an origin so glorious. So equally between them does the divine condescension flow, and pass to and fro, that, just as the dignity of their offspring brightens their crown, so the sublimity of his ancestry illuminates his glory." Cyprian, To Clergy and People, Epistle 33(39):3 (A.D. 250).

"I am also of opinion that there were many persons of the same name with John the apostle, who by their love for him, and their admiration and emulation of him, and their desire to be loved by the Lord as he was loved, were induced to embrace also the same designation, just as we find many of the children of the faithful called by the names of Paul and Peter." Dionysius of Alexandria, Books of Promises, 5 (A.D. 257).

"Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles,Martyrs, that at their prayers and intercessions God would receive our petition. Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls, for whom the supplication is put up, while that holy and most awful sacrifice is set forth." Cyril of Jerusalem,Catechetical Lectures, 23:9 (A.D. 350).

"Thus might you console us; but what of the flock? Would you first promise the oversight and leadership of yourself, a man under whose wings we all would gladly repose, and for whose words we thirst more eagerly than men suffering from thirst for the purest fountain? Secondly, persuade us that the good shepherd who laid down his life for the sheep has not even now left us; but is present, and tends and guides, and knows his own, and is known of his own, and, though bodily invisible, is spiritually recognized, and defends his flock against the wolves, and allows no one to climb over into the fold as a robber and traitor; to pervert and steal away, by the voice of strangers, souls under the fair guidance of the truth. Aye, I am well assured that his intercession is of more avail now than was his instruction in former days, since he is closer to God, now that he has shaken off his bodily fetters, and freed his mind from the clay which obscured it, and holds intercourse naked with the nakedness of the prime and purest Mind; being promoted, if it be not rash to say so, to the rank and confidence of an angel." John Chrysostom, On the Death of his Father, Oration 18:4 (A.D. 374).

"He voluntarily undertook all the toil of the journey; he moderated the energy of the faithful on the spot;he persuaded opponents by his arguments; in the presence of priests and deacons, and of many others who fear the Lord, he took up the relics with all becoming reverence, and has aided the brethren in their preservation. These relics do you receive with a joy equivalent to the distress with which their custodians have parted with them and sent them to you. Let none dispute; let none doubt. Here you have that unconquered athlete. These bones, which shared in the conflict with the blessed soul, are known to the Lord. These bones He will crown, together with that soul, in the righteous day of His requital, as it is written, 'we must stand before the judgment seat of Christ, that each may give an account of the deeds he has done in the body.' One coffin held that honoured corpse. None other lay by his side. The burial was a noble one; the honours of a martyr were paid him. Christians who had welcomed him as a guest and then with their own hands laid him in the grave, have now disinterred him. They have wept as men bereaved of a father and a champion. But they have sent him to you, for they put your joy before their own consolation. Pious were the hands that gave; scrupulously careful were the hands that received.There has been no room for deceit; no room for guile. I bear witness to this. Let the untainted truth be accepted by you." Basil, To Ambrose bishop of Milan, Epistle 197 (A.D. 375).

"Furthermore, as to mentioning the names of the dead, how is there anything very useful in that? What is more timely or more excellent than that those who are still here should believe that the departed do live,and that they have not retreated into nothingness, but that they exist and are alive with the Master...Useful too is the prayer fashioned on their behalf...For we make commemoration of the just and of sinners: of sinners, begging God's mercy for them; of the just and the Fathers and Patriarchs and Prophets and Apostles and Evangelists and martyrs and confessors, and of bishops and solitaries, and of the whole list of them..." Epiphanius, Panarion, 75:8 (A.D. 377).

"Only may that power come upon us which strengthens weakness, through the prayers of him[i.e. St. Paul] who made his own strength perfect in bodily weakness." Gregory of Nyssa, Against Eunomius, 1:1(A.D. 380).

"But God forbid that any in this fair assembly should appear there suffering such things! but by the prayers of the holy fathers, correcting all our offences, and having shown forth the abundant fruit of virtue, may we depart hence with much confidence." John Chrysostom, On Statues, Homily 6:19 (A.D 387).

"As to our paying honor to the memory of the martyrs, and the accusation of Faustus, that we worship them instead of idols, I should not care to answer such a charge, were it not for the sake of showing how Faustus, in his desire to cast reproach on us, has overstepped the Manichaean inventions, and has fallen heedlessly into a popular notion found in Pagan poetry, although he is so anxious to be distinguished from the Pagans. For in saying that we have turned the idols into martyrs, be speaks of our worshipping them with similar rites, and appeasing the shades of the departed with wine and food…It is true that Christians pay religious honor to the memory of the martyrs, both to excite us to imitate them and to obtain a share in their merits, and the assistance of their prayers. But we build altars not to any martyr but to the God of martyrs, although it is to the memory of the martyrs. No one officiating at the altar in the saints' burying-place ever says, We bring an offering to thee, O Peter! or O Paul! or O Cyprian! The offering is made to God, who gave the crown of martyrdom, while it is in memory of those thus crowned. The emotion is increased by the associations of the place, and. love is excited both towards those who are our examples, and towards Him by whose help we may follow such examples. We regard the martyrs with the same affectionate intimacy that we feel towards holy men of God in this life, when we know that their hearts are prepared to endure the same suffering for the truth of the gospel. There is more devotion in our feeling towards the martyrs, because we know that their conflict is over; and we can speak with greater confidence in praise of those already victors in heaven, than of those still combating here.” Augustine, Against Faustus, 20:21 (A.D. 400).

"We, it is true, refuse to worship or adore, I say not the relics of the martyrs, but even the sun and moon, the angels and archangels, the Cherubim and Seraphim and 'every name that is named, not only in this world but also in that which is to come.' For we may not "serve the creature rather than the Creator, who is blessed for ever. Still we honour the relics of the martyrs, that we may adore Him whose martyrs they are. We honour the servants that their honour may be reflected upon their Lord who Himself says:--'he that receiveth you receiveth me.' I ask Vigilantius, Are the relics of Peter and of Paul unclean? Was the body of Moses unclean, of which we are told (according to the correct Hebrew text) that it was buried by the Lord Himself? And do we, every time that we enter the basilicas of apostles and prophets and martyrs, pay homage to the shrines of idols? Are the tapers which burn before their tombs only the tokens of idolatry? I will go farther still and ask a question which will make this theory recoil upon the head of its inventor and which will either kill or cure that frenzied brain of his, so that simple souls shall be no more subverted by his sacrilegious reasonings. Let him answer me this, Was the Lord's body unclean when it was placed in the sepulchre? And did the angels clothed in white raiment merely watch over a corpse dead and defiled, that ages afterwards this sleepy fellow might indulge in dreams and vomit forth his filthy surfeit, so as, like the persecutor Julian, either to destroy the basilicas of the saints or to convert them into heathen temples?" Jerome, To Riparius, Epistle 109:1 (A.D. 404).

"For you say that the souls of Apostles and martyrs have their abode either in the bosom of Abraham, or in the place of refreshment, or under the altar of God, and that they cannot leave their own tombs, and be present there they will…And while the devil and the demons wander through the whole world, and with only too great speed present themselves everywhere; are martyrs, after the shedding of their blood, to be kept out of sight shut up in a coffin, from whence they cannot escape? You say, in your pamphlet, that so long as we are alive we can pray for one another; but once we die, the prayer of no person for another can be heard, and all the more because the martyrs, though they cry for the avenging of their blood, have never been able to obtain their request. If Apostles and martyrs while still in the body can pray for others, when they ought still to be anxious for themselves, how much more must they do so when once they have won their crowns, overcome, and triumphed? A single man, Moses, oft wins pardon from God for six hundred thousand armed men; and Stephen, the follower of his Lord and the first Christian martyr, entreats pardon for his persecutors; and when once they have entered on their life with Christ, shall they have less power than before? The Apostle Paul says that two hundred and seventy-six souls were given to him in the ship; and when, after his dissolution, he has begun to be with Christ, must he shut his mouth, and be unable to say a word for those who throughout the whole world have believed in his Gospel? Shall Vigilantius the live dog be better than Paul the dead lion? I should be right in saying so after Ecclesiastes, if I admitted that Paul is dead in spirit. The truth is that the saints are not called dead,but are said to be asleep. Wherefore Lazarus, who was about to rise again, is said to have slept. And the Apostle forbids the Thessalonians to be sorry for those who were asleep.” Jerome, Against Vigilantius, 6 (A.D. 406).

"Even if we make images of pious men it is not that we may adore them as gods but that when we see them we might be prompted to imitate them." Cyril of Alexandria, On Psalms 113 (115) (ante A.D. 444).

"The noble souls of the triumphant are sauntering around heaven, dancing in the choruses of the bodiless; and not one tomb for each conceals their bodies, but cities and villages divide them up and call them healers and preservers of souls and bodies, and venerate them a guardians and protectors of cities;and when they intervene as ambassadors before the Master of the universe the divine gifts are obtained through them; and though the body has been divided, its grace has continued undivided. And that little particle and smallest relic has the same power as the absolutely and utterly undivided martyr." Theodoret of Cyrus, The Cure of Pagan Maladies, 8:54 (A.D. 449).

" Thou gainest nothing, thou prevailest nothing, O savage cruelty. His mortal frame is released from thy devices, and, when Laurentius departs to heaven, thou art vanquished. The flame of Christ's love could not be overcome by thy flames, and the fire which burnt outside was less keen than that which blazed within. Thou didst but serve the martyr in thy rage, O persecutor: thou didst but swell the reward in adding to the pain. For what did thy [ deleted ] devise, which did not redound to the conqueror's glory,when even the instruments of torture were counted as part of the triumph? Let us rejoice, then, dearlybeloved, with spiritual joy, and make our boast over the happy end of this illustrious man in the Lord,Who is 'wonderful in His saints,' in whom He has given us a support and an example, and has so spread abroad his glory throughout the world, that, from the rising of the sun to its going down, the brightness of his deacon's light doth shine, and Rome is become as famous in Laurentius as Jerusalem was ennobled by Stephen. By his prayer and intercession we trust at all times to be assisted; that, because all, as the Apostle says, 'who wish to live holily in Christ, suffer persecutions,' we may be strengthened with the spirit of love, and be fortified to overcome all temptations by the perseverance of steadfast faith. Through our LORD Jesus Christ." Pope Leo the Great [regn. A.D. 440-461], On the Feast of Laurence the Martyr,Sermon 85:4 (ante A.D. 461).

"To the saints honour must be paid as friends of Christ, as sons and heirs of God: in the words of John the theologian and evangelist, As many as received Him, to them gave He power to became sons of God.So that they are no longer servants, but sons: and if sons, also heirs, heirs of God and joint heirs with Christ: and the Lord in the holy Gospels says to His apostles, Ye are My friends. Henceforth I call you not servants, for the servant knoweth not what his lord doeth. And further, if the Creator and Lord of all things is called also King of Kings and Lord of Lords and God of Gods, surely also the saints are gods and lords and kings. For of these God is and is called God and Lord and King. For I am the God of Abraham,He said to Moses, the God of Isaac and the God of Jacob. And God made Moses a god to Pharaoh. Now I mean gods and kings and lords not in nature, but as rulers and masters of their passions, and as preserving a truthful likeness to the divine image according to which they were made (for the image of a king is also called king), and as being united to God of their own free-will and receiving Him as an indweller and becoming by grace through participation with Him what He is Himself by nature. Surely,then, the worshippers and friends and sons of God are to be held in honour? For the honour shown to the most thoughtful of fellow-servants is a proof of good feeling towards the common Master." John of Damascene, Orthodox Faith, 4:15 (A.D. 743).

"We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know, the Holy Spirit indwells her), define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ, of our spotless Lady, the Mother of God, of the honourable Angels, of all Saints and of all pious people. For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence, not indeed that true worship of faith (latria) which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving Cross and to the Book of the Gospels and to the other holy objects, incense and lights may be offered according to ancient pious custom. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented. For thus the teaching of our holy Fathers, that is the tradition of the Catholic Church, which from one end of the earth to the other hath received the Gospel, is strengthened." Ecumenical Council of Nicea II, Action VII (A.D. 787).
http://www.scripturecatholic.com/saints.html

ደብተራ Meleket

.....

[Axumezana]

ደብተራ Meleket,

My advice to you is that, 1st to know your God by believing in his Son Jesus Christ. If you say you already know God, then you have to identify God's commands, based on the Bible, on how God wants mankind to worship him. Once you identify that, work backwards and evaluate the existing doctrines you believe in terms of worshiping God, and make adjustments as required. If you chose to worship images or statues similar to Hinduism or Buddhism, it is not Biblical and you have to tear down the idols.

Pls also comment on the following:

ሁሌ ያንተ ነገር ቀጥታውን ትተህ ጠማማና ዙርያ ጥምጥም መሄድ ነው፤ ሰው በእጁ ለሰራው ቅብ አምላክ ይባል፥ መላእክት ይባል፥ ቅዱስ ወይም ቅድስት ይባል፥ መስገድ፥ የክብር ስግደት፥ አልከው፥ የአምልኮ ስግደት፥ ስህተት፥ ነው።
፥ ግልጽ እንዲሆንልህ፥ በህንዲዙምና፥ ቡድሂዙም ያልቱን የሚሰገድላቸውን በሰው እጅ ከተሰሩ ቅቦች ጋር፥ ማመሳከር፥ ነው። በህንዲዙም፥ እምነት፥ ያሉ፥ ህዝቦችን፥ ለምንድነው ሰው፥ ለሰራው፥ ነገር፤ የምታመልኩት፥ብለህ፥ ብትጠይቅ፥ የሚመለከቱትን፥ መልሶች፥ ይስጡሃል፥
- ጣኦቱን ( በቅርጽ ወይም በቅቡ የተሰራ) እያመለኩት ሳይሆን ትኩረት፥ እንዳደርጉ፥ ስለሚረዳቸው( የአምልኮ፥ የክብር ስግደት፥ ብለህ ጠጉር ለመሰንጠቅ እንደምትሞኩረው፥ አይነት ማለት ነው)

- እንድ አንዶቹ ደግሞ በማንኛው፥ ቁስአካል( matter ) ውስጥ እግዚአብሄር ስላለ፥ ጉኡዙን ነገር፥ ባመልከው፥ ይሰማኛል ብለው ፥ ያምናሉ፥

እግዚአብሄር፥ መንፈስ፥ ነው፥ የምናመልከውም፥ በመንፈስና፥ በእውነት፥ ነው፥ እግዚአብሄርን፥ ለማምለክ፥ደግሞ፥ መጀመርያ፥በልጁ፥ በጌታችን እየሱስ፥ ክርስቶስ፥ ማመን፥ አለብን፥ በልጅ፥ አምነን፥ እግዚአብሄርን፥ በመንፈስና፥ በእውነት፥ ማምለክ፥ እንችላለን። ታቦት፥ ብለን፥ የምናሸበሽብለት፥ ጣኦት፥ ሆነብን፥ ማለት፥ ነው፥ ለሆነ፥ ስእል፥ ከሰገድንም፥ ሆነ፥ ሻማ፥ ካበራን፥ ባእድ፥ አምልኮ፥ ነው።

[Meleket]

ክርስትናን በምጽዋዕ በኩል ስንቀበል የተቀበልነውን እንዳለ ኣቀብለናችኋል፡ እኛ ኤርትራውያን የመሃልና የመስመር ዳኞች! ምርጫው የናንተ ነው!

ለጹሑፉና ለድረገጹ ኣዘጋጅ ለ John Salza እንዲሁም ለታላቁ ኣባት ለዶ/ር ከበደ ሚካኤል ክብር ይህን የቀደምት የክርስትና ኣባቶች ኣባባል ለዕውቀት ጥመኞች እዚህ ኣጋርተናችኋል።

Tradition / Church Fathers

I. Intercessory Power and Veneration of the Saints

"[T]hat it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions and fellow disciples! The centurion then, seeing the strife excited by the Jews, placed the body in the midst of the fire, and consumed it. Accordingly, we afterwards took up his bones, as being more precious than the most exquisite jewels, and more purified than gold, and deposited them in a fitting place, whither, being gathered together, as opportunity is allowed us, with joy and rejoicing, the Lord shall grant us to celebrate the anniversary of his martyrdom, both in memory of those who have already finished their course, and for the exercising and preparation of those yet to walk in their steps." Martyrdom of Polycarp 17,18 (A.D. 157).

"[Appealing to the three companions of Daniel] Think of me, I beseech you, so that I may achieve with you the same fate of martyrdom." Hippolytus of Rome, On Daniel, 11:30 (A.D. 204).

"As often as the anniversary comes round, we make offerings for the dead as birthday honours."
Tertullian, The Crown, 3 (A.D. 211).

"Nor is that kind of title to glories in the case of Celerinus, our beloved, an unfamiliar and novel thing. He is advancing in the footsteps of his kindred; he rivals his parents and relations in equal honours of divine condescension. His grandmother, Celerina, was some time since crowned with martyrdom. Moreover, his paternal and maternal uncles, Laurentius and Egnatius, who themselves also were once warring in the camps of the world, but were true and spiritual soldiers of God, casting down the devil by the confession of Christ, merited palms and crowns from the Lord by their illustrious passion. We always offer sacrifices for them, as you remember, as often as we celebrate the passions and days of the martyrs in the annual commemoration. Nor could he, therefore, be degenerate and inferior whom this family dignity and a generous nobility provoked, by domestic examples of virtue and faith. But if in a worldly family it is a matter of heraldry and of praise to be a patrician, of bow much greater praise and honour is it to become of noble rank in the celestial heraldry! I cannot tell whom I should call more blessed,--whether those ancestors, for a posterity so illustrious, or him, for an origin so glorious. So equally between them does the divine condescension flow, and pass to and fro, that, just as the dignity of their offspring brightens their crown, so the sublimity of his ancestry illuminates his glory." Cyprian, To Clergy and People, Epistle 33(39):3 (A.D. 250).

"I am also of opinion that there were many persons of the same name with John the apostle, who by their love for him, and their admiration and emulation of him, and their desire to be loved by the Lord as he was loved, were induced to embrace also the same designation, just as we find many of the children of the faithful called by the names of Paul and Peter." Dionysius of Alexandria, Books of Promises, 5 (A.D. 257).

"Then we commemorate also those who have fallen asleep before us, first Patriarchs, Prophets, Apostles,Martyrs, that at their prayers and intercessions God would receive our petition. Then on behalf also of the Holy Fathers and Bishops who have fallen asleep before us, and in a word of all who in past years have fallen asleep among us, believing that it will be a very great benefit to the souls, for whom the supplication is put up, while that holy and most awful sacrifice is set forth." Cyril of Jerusalem,Catechetical Lectures, 23:9 (A.D. 350).

"Thus might you console us; but what of the flock? Would you first promise the oversight and leadership of yourself, a man under whose wings we all would gladly repose, and for whose words we thirst more eagerly than men suffering from thirst for the purest fountain? Secondly, persuade us that the good shepherd who laid down his life for the sheep has not even now left us; but is present, and tends and guides, and knows his own, and is known of his own, and, though bodily invisible, is spiritually recognized, and defends his flock against the wolves, and allows no one to climb over into the fold as a robber and traitor; to pervert and steal away, by the voice of strangers, souls under the fair guidance of the truth. Aye, I am well assured that his intercession is of more avail now than was his instruction in former days, since he is closer to God, now that he has shaken off his bodily fetters, and freed his mind from the clay which obscured it, and holds intercourse naked with the nakedness of the prime and purest Mind; being promoted, if it be not rash to say so, to the rank and confidence of an angel." John Chrysostom, On the Death of his Father, Oration 18:4 (A.D. 374).

"He voluntarily undertook all the toil of the journey; he moderated the energy of the faithful on the spot;he persuaded opponents by his arguments; in the presence of priests and deacons, and of many others who fear the Lord, he took up the relics with all becoming reverence, and has aided the brethren in their preservation. These relics do you receive with a joy equivalent to the distress with which their custodians have parted with them and sent them to you. Let none dispute; let none doubt. Here you have that unconquered athlete. These bones, which shared in the conflict with the blessed soul, are known to the Lord. These bones He will crown, together with that soul, in the righteous day of His requital, as it is written, 'we must stand before the judgment seat of Christ, that each may give an account of the deeds he has done in the body.' One coffin held that honoured corpse. None other lay by his side. The burial was a noble one; the honours of a martyr were paid him. Christians who had welcomed him as a guest and then with their own hands laid him in the grave, have now disinterred him. They have wept as men bereaved of a father and a champion. But they have sent him to you, for they put your joy before their own consolation. Pious were the hands that gave; scrupulously careful were the hands that received.There has been no room for deceit; no room for guile. I bear witness to this. Let the untainted truth be accepted by you." Basil, To Ambrose bishop of Milan, Epistle 197 (A.D. 375).

"Furthermore, as to mentioning the names of the dead, how is there anything very useful in that? What is more timely or more excellent than that those who are still here should believe that the departed do live,and that they have not retreated into nothingness, but that they exist and are alive with the Master...Useful too is the prayer fashioned on their behalf...For we make commemoration of the just and of sinners: of sinners, begging God's mercy for them; of the just and the Fathers and Patriarchs and Prophets and Apostles and Evangelists and martyrs and confessors, and of bishops and solitaries, and of the whole list of them..." Epiphanius, Panarion, 75:8 (A.D. 377).

"Only may that power come upon us which strengthens weakness, through the prayers of him[i.e. St. Paul] who made his own strength perfect in bodily weakness." Gregory of Nyssa, Against Eunomius, 1:1(A.D. 380).

"But God forbid that any in this fair assembly should appear there suffering such things! but by the prayers of the holy fathers, correcting all our offences, and having shown forth the abundant fruit of virtue, may we depart hence with much confidence." John Chrysostom, On Statues, Homily 6:19 (A.D 387).

"As to our paying honor to the memory of the martyrs, and the accusation of Faustus, that we worship them instead of idols, I should not care to answer such a charge, were it not for the sake of showing how Faustus, in his desire to cast reproach on us, has overstepped the Manichaean inventions, and has fallen heedlessly into a popular notion found in Pagan poetry, although he is so anxious to be distinguished from the Pagans. For in saying that we have turned the idols into martyrs, be speaks of our worshipping them with similar rites, and appeasing the shades of the departed with wine and food…It is true that Christians pay religious honor to the memory of the martyrs, both to excite us to imitate them and to obtain a share in their merits, and the assistance of their prayers. But we build altars not to any martyr but to the God of martyrs, although it is to the memory of the martyrs. No one officiating at the altar in the saints' burying-place ever says, We bring an offering to thee, O Peter! or O Paul! or O Cyprian! The offering is made to God, who gave the crown of martyrdom, while it is in memory of those thus crowned. The emotion is increased by the associations of the place, and. love is excited both towards those who are our examples, and towards Him by whose help we may follow such examples. We regard the martyrs with the same affectionate intimacy that we feel towards holy men of God in this life, when we know that their hearts are prepared to endure the same suffering for the truth of the gospel. There is more devotion in our feeling towards the martyrs, because we know that their conflict is over; and we can speak with greater confidence in praise of those already victors in heaven, than of those still combating here.” Augustine, Against Faustus, 20:21 (A.D. 400).

"We, it is true, refuse to worship or adore, I say not the relics of the martyrs, but even the sun and moon, the angels and archangels, the Cherubim and Seraphim and 'every name that is named, not only in this world but also in that which is to come.' For we may not "serve the creature rather than the Creator, who is blessed for ever. Still we honour the relics of the martyrs, that we may adore Him whose martyrs they are. We honour the servants that their honour may be reflected upon their Lord who Himself says:--'he that receiveth you receiveth me.' I ask Vigilantius, Are the relics of Peter and of Paul unclean? Was the body of Moses unclean, of which we are told (according to the correct Hebrew text) that it was buried by the Lord Himself? And do we, every time that we enter the basilicas of apostles and prophets and martyrs, pay homage to the shrines of idols? Are the tapers which burn before their tombs only the tokens of idolatry? I will go farther still and ask a question which will make this theory recoil upon the head of its inventor and which will either kill or cure that frenzied brain of his, so that simple souls shall be no more subverted by his sacrilegious reasonings. Let him answer me this, Was the Lord's body unclean when it was placed in the sepulchre? And did the angels clothed in white raiment merely watch over a corpse dead and defiled, that ages afterwards this sleepy fellow might indulge in dreams and vomit forth his filthy surfeit, so as, like the persecutor Julian, either to destroy the basilicas of the saints or to convert them into heathen temples?" Jerome, To Riparius, Epistle 109:1 (A.D. 404).

"For you say that the souls of Apostles and martyrs have their abode either in the bosom of Abraham, or in the place of refreshment, or under the altar of God, and that they cannot leave their own tombs, and be present there they will…And while the devil and the demons wander through the whole world, and with only too great speed present themselves everywhere; are martyrs, after the shedding of their blood, to be kept out of sight shut up in a coffin, from whence they cannot escape? You say, in your pamphlet, that so long as we are alive we can pray for one another; but once we die, the prayer of no person for another can be heard, and all the more because the martyrs, though they cry for the avenging of their blood, have never been able to obtain their request. If Apostles and martyrs while still in the body can pray for others, when they ought still to be anxious for themselves, how much more must they do so when once they have won their crowns, overcome, and triumphed? A single man, Moses, oft wins pardon from God for six hundred thousand armed men; and Stephen, the follower of his Lord and the first Christian martyr, entreats pardon for his persecutors; and when once they have entered on their life with Christ, shall they have less power than before? The Apostle Paul says that two hundred and seventy-six souls were given to him in the ship; and when, after his dissolution, he has begun to be with Christ, must he shut his mouth, and be unable to say a word for those who throughout the whole world have believed in his Gospel? Shall Vigilantius the live dog be better than Paul the dead lion? I should be right in saying so after Ecclesiastes, if I admitted that Paul is dead in spirit. The truth is that the saints are not called dead,but are said to be asleep. Wherefore Lazarus, who was about to rise again, is said to have slept. And the Apostle forbids the Thessalonians to be sorry for those who were asleep.” Jerome, Against Vigilantius, 6 (A.D. 406).

"Even if we make images of pious men it is not that we may adore them as gods but that when we see them we might be prompted to imitate them." Cyril of Alexandria, On Psalms 113 (115) (ante A.D. 444).

"The noble souls of the triumphant are sauntering around heaven, dancing in the choruses of the bodiless; and not one tomb for each conceals their bodies, but cities and villages divide them up and call them healers and preservers of souls and bodies, and venerate them a guardians and protectors of cities;and when they intervene as ambassadors before the Master of the universe the divine gifts are obtained through them; and though the body has been divided, its grace has continued undivided. And that little particle and smallest relic has the same power as the absolutely and utterly undivided martyr." Theodoret of Cyrus, The Cure of Pagan Maladies, 8:54 (A.D. 449).

" Thou gainest nothing, thou prevailest nothing, O savage cruelty. His mortal frame is released from thy devices, and, when Laurentius departs to heaven, thou art vanquished. The flame of Christ's love could not be overcome by thy flames, and the fire which burnt outside was less keen than that which blazed within. Thou didst but serve the martyr in thy rage, O persecutor: thou didst but swell the reward in adding to the pain. For what did thy [ deleted ] devise, which did not redound to the conqueror's glory,when even the instruments of torture were counted as part of the triumph? Let us rejoice, then, dearlybeloved, with spiritual joy, and make our boast over the happy end of this illustrious man in the Lord,Who is 'wonderful in His saints,' in whom He has given us a support and an example, and has so spread abroad his glory throughout the world, that, from the rising of the sun to its going down, the brightness of his deacon's light doth shine, and Rome is become as famous in Laurentius as Jerusalem was ennobled by Stephen. By his prayer and intercession we trust at all times to be assisted; that, because all, as the Apostle says, 'who wish to live holily in Christ, suffer persecutions,' we may be strengthened with the spirit of love, and be fortified to overcome all temptations by the perseverance of steadfast faith. Through our LORD Jesus Christ." Pope Leo the Great [regn. A.D. 440-461], On the Feast of Laurence the Martyr,Sermon 85:4 (ante A.D. 461).

"To the saints honour must be paid as friends of Christ, as sons and heirs of God: in the words of John the theologian and evangelist, As many as received Him, to them gave He power to became sons of God.So that they are no longer servants, but sons: and if sons, also heirs, heirs of God and joint heirs with Christ: and the Lord in the holy Gospels says to His apostles, Ye are My friends. Henceforth I call you not servants, for the servant knoweth not what his lord doeth. And further, if the Creator and Lord of all things is called also King of Kings and Lord of Lords and God of Gods, surely also the saints are gods and lords and kings. For of these God is and is called God and Lord and King. For I am the God of Abraham,He said to Moses, the God of Isaac and the God of Jacob. And God made Moses a god to Pharaoh. Now I mean gods and kings and lords not in nature, but as rulers and masters of their passions, and as preserving a truthful likeness to the divine image according to which they were made (for the image of a king is also called king), and as being united to God of their own free-will and receiving Him as an indweller and becoming by grace through participation with Him what He is Himself by nature. Surely,then, the worshippers and friends and sons of God are to be held in honour? For the honour shown to the most thoughtful of fellow-servants is a proof of good feeling towards the common Master." John of Damascene, Orthodox Faith, 4:15 (A.D. 743).

"We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know, the Holy Spirit indwells her), define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ, of our spotless Lady, the Mother of God, of the honourable Angels, of all Saints and of all pious people. For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence, not indeed that true worship of faith (latria) which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving Cross and to the Book of the Gospels and to the other holy objects, incense and lights may be offered according to ancient pious custom. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented. For thus the teaching of our holy Fathers, that is the tradition of the Catholic Church, which from one end of the earth to the other hath received the Gospel, is strengthened." Ecumenical Council of Nicea II, Action VII (A.D. 787).
http://www.scripturecatholic.com/saints.html

ደብተራ Meleket

.....

[Axumezana]

Debtera Meleket,

"Copy paste " ማድረጉ አይጠቅምህም፥ እምነትህ መፅሃፍ ቅዱሳዊ መሆን አለበት። ለመሆኑ ክርስትና በአዶሊስ ነው ወይስ በምጽዋ ነው የመጣው?

[Meleket]

ምጽዋዕ ሆኑ እምበረሚ፡ እምባ ገደም ሆኑ ኣዱሊስ እንዲሁም እምኩሉ ሆነች ዙላ ኣንድ ቀጠና ላይ የሚገኙ ኣካላቶቻችን ናቸው። ክርስትና በነዚህ በሮች ነው የገባው። እምበረሚ ምንድነው ገደምስ ምጽዋስ አዱሊስስ ዳህላክስ ልትል ትችላለህ። ገደም የሚለው ስም ራሱ ትልቅ መልእኽት ኣለው። ገደመ ገዳም ወዘተ ብለህ መተንተን ይቻላል።

ለዛሬ የናንተው ሊቀሊቃዉንት (የኢትዮጵያ ታሪክ - ኑብያ- አክሱም ዛጕዬ - እስከ ዐፄ ይኵኖ ኣምላክ ዘመነ መንግሥት - ተጻፈ ከተክለ ጻድቅ መኵሪያ) ብሎ ከከተበው ዳጎስ ያለ መጸሐፍ "Copy paste " አድርገን ኣንዳንድ ታሪክ እናጋራለን። በትንታኔው የመስማማትና ያለመስማማት መብትህ እንደተጠበቀ ነው።

ስለ አዱሊስ ቀደምትነት እንዲህ ይላል

ምዕራፍ ፴፮ - ኣፊላስ ንጉሥና የአዱሊስ የሐውልት ጽሑፍ
በዚህ አውራጃ ከሚገኙት ጥንታዊ ከተማዎች አዱሊስ ቀደምትነት ያላት ይመስላል። የከተማዋ መቆርቆር ቢያንስ ቢያንስ ከአክሱም ፩ሺ ዓመት ሳይቀድም ኣይቀርም።ከተማዋን ጥንት የቆረቆሩዋት ከግብፅ ኣምልጠው የመጡ ባሮች ወይም ሠራተኞች ናቸው ይባላል። ገጽ ፪፻፳፬

ስለ ክርስትና በባሕረ ኤርትራ በኩል አገባብም ታሪከ ነገሥትን ጠቅሶ እንዲህ ይላል

ታሪከ ነገሥት የሚለው
ከቀዳማዊ ምኒልክ በፊት የኢትዮጵያ ሕዝብ በፀሐይ በጨረቃ በእንስሳና በአራዊት በዛፍ . . . ያመልኩ ነበር። ቀዳማዊ ምኒልክ ወደ ኢየሩሳሌም ወርዶ የኦሪትን ካህናት አስከትሎ ከተመለሰ ወዲህ ግን ተምረው በውነተኛው አምላክ ያመልኩ ዠመር። ከክርስቶስ ልደት በኋላ በ፴፬ ዓ.ም, የኢትዮጵያ ንግሥት የሕንዲኬ ጃንደረባ ወደ ኢየሩሳሌም ወርዶ ወደ ጋዛ ሲመለስ በፊልጶስ እጅ ተጠመቀና የክርስትናን ዝና ወደ ኢትዮጵያ አመጣ።

ከዚያ ወዲህ መሮጵዮስ የሚባል የግሪክ ነጋዴ በጢሮስ ሲኖር ለንግድ ሁለቱን ወጣቶች ዘመዶቹን ፍሬምናጦስንና ሲድራኮስን አስከትሎ ወደ ኢትዮጵያ ጠረፍ ሲመጣ ምጥዋ ሲደርስ ሞተ። . . . በማለት ይቀጥላል። ገጽ ፫፻፮

ይሄው መጸሐፍ ገድለ ተክለ ሃይማኖትን ጠቅሶ እንዲህ ያስነብበናል

“ጌታችን ባረገ በ፪፻፶፯ ዓ.ም. አንድ ነጋዴ ሁለት ልጆች አስከትሎ ከኢየሩሳሌም መጣ የልጆቹ ስም ያንደኛው ፍሬምናጦስ የ፪ኛው ሲድራኮስ ይባላል። ነጋዴውም ከነዚህ ልጆች ጋር ወደ አክሱም መጥቶ ለሊቀ ካህኑ (ኦሪታዊ)፤ በእንበረም ቤት አደሩ በዚያቹ ሌሊት ነጋዴው ታሞ ከትንሽ ጊዜ በኋላ ሞተ፡ ልጆቹም በኣንበረም ቤት አደጉ። ከዕለታት ፩ ቀን ፍሬምናጦስ ለኣንበረም እንደዚህ ኣለው። ጌታዬ ሆይ የናንተ የኢትዮጵያውያን ኣኗኗር ይገርመኛል ምክንያቱም በናንተ ውስጥ የግዝረት ሕግና ክርስትና ባንድነት አያለሁ አለው፡ እንበረምም መልሶ ግዝረትን ኣባቶቼ ሌዋውያን አስተማሩን ክርስትናን ደግሞ የንግሥት ሕንደኬ ጃንደረባ ኣመጣልን፡ የጥምቀትንና የቁርባንን ሕግ ኣንዳንፈጽም ግን ሐዋርያት ኣልተላኩልንም። ስለዚህ አንተ ወደ ሊቀ ጳጳስ ዘንድ ሄደህ የጵጵስና ማዕርግ ይዘህ ናና ኣጥምቀን ዝሎ ለጉዞውና ለስንቁ የሚያስፈልገውን ገንዘብ ሰጠው፡ ፍሬምናጦስም እሺ ብሎ ወደ ኢየሩሳሌም ሄደ፡ ያገሩን ሁኔታ ለሊቀ ጳጳሱ ለአባ ኣትናቲዎስ ገለጸለት። ኣባ ኣትናቴዎስንም የኢትዮጵያ ሕዝብ ለክርስትና ያላቸውን ዝንባሌ በሰማ ጊዜ በጣም ደስ ኣለው፡ ወዲያውም የጳጳስነት ማዕርግ ሰጥቶ ስሙንም አባ ሰላማ (ሰውንና እግዚኣብሔርን የሚያስታርቅ) ብሎ ሰይሞ በደስታና በሰላም አሰናበተው። ከዚህ በኋላ አባ ሰላማ በአብርሃና በአጽብሐ ዘመን ተመልሶ ወደ ብሔረ አግዕእዚ (ኣክሱም) ጌታ በተወለደ በ፴፻፲፭ ዓ.ም. መጣ። ከእንበረምም በተገናኙ ጊዜ ለእንበረም የቅስና ማዕርግ ሰጠው፡ ስሙንም ሕዝብ ቀድስ ብሎ ሠይሞ እንግዴህ ከኔ በታች ኤጲስ ቆጶስ ሆነህ ሕዝቡን ሁሉ በክርስቶስ ስም ኣጥምቅ ኣለው። ከዚህ በኋላ የኖባና የሳባ የናግራንና የትግሬ የአማራና የአንጎት የቀጣ የዘበግዱስ ሕዝብ፡ በሕዝብ ቀድስ እጅ እየተጠመቁ በደጎቹ ነገሥታት በአብርሃና በአጽብሐ ዘመን ፍጹም ክርስቲያን ሆኑ። ፠ (የኢትዮጵያ ታሪክ - ኑብያ- አክሱም ዛጕዬ - እስከ ዐፄ ይኵኖ ኣምላክ ዘመነ መንግሥት - ተጻፈ ከተክለ ጻድቅ መኵሪያ -ገጽ ፫፻፰)

ባገራችሁ ጉምቱ የታሪክ ተመራማሪ የተጻፈው ይሄው ነው ምጥዋና እምበረሚ ተጠቅሰዋል። አዱሊስ ምንም እንኳ ከኣክሱም በፊት የ፩ሺ ዓመት እንደምትቀድም ቢገለጽም። ክርስትና ግን በምጥዋ በኩል መግባቱን ነው ታሪኩ ያስነበበን። እርግጥ ነው አዱሊስ ውስጥ የሚደረገው የቅርስ ጥናት ምርምርና ቁፋሮ፡ ቤተክርስትያንም ተገኝቶባታል። አስተውል ምጥዋ አጠገብ እምበረሚ የምትባል ቀዬ እስከ አሁን ድረስ አለች፡ እንደ አዱሊስ አልከሰመችም። ለዚያም ነው ኤርትራ ህያው ሙዚዬምና ቅርስ ናት የምንለው፡ እኛ ኤርትራዉያን የመሃልና የመስመር ዳኞች፡ በኤርትራዊ ጭዋነት ኩራትና ትህትና ጭምር።

ተስፋ እናደርጋለን "Copy paste" እያደረግን እንደዬ ጥያቄዎችህ እና እንደዬ አመጣጣቸው ዬምናጋራህ እውነታዎች ለህይወትህ እንደሚጠቅሙህ። ክርስትናንንም መጀመርያ ስንቀበል እንዲህ አድርገን ነው ለናንተም ያጋራናችሁ። ሳንሸራርፍ ሳናጎድልና ሳንጨምር ትውፊት ይሉሃል ይሄው ነው።

ዕቕጩን ልንነግርህ ከፈለክ፡ ለኛ ለኤርትራውያን የመሃልና የመስመር ዳኞች፡ “መጸሐፍ ቅዱስን መጸሐፍ ቅዱስ ብላ የሰጠችን ቤተክርስትያን ስለሆነች፡ ቤተክርስትያን ከመጸሐፍ ቅዱስ ትበልጣለች። ቤተክርስትያን ከበርካታ መጸሐፍት መካከል እነዚህን ቅዱስ መጸሐፍት ብለን እንመራባቸው ብላ ባትል ኖሮ፡ አሁን ያለው ቅዱስ መጸሐፍ ያሁኑን መልኩ ባልያዘ ነበር።” በርታ ወዳጃችን ሌላ "Copy paste" ብለን ዬምናጋራህ ትምህርታዊ ነገር እስክናመጣልህ ድረስ። ከዚህ ኣኳያ ያላቸውን ግንዛቤ የመንበረ ሰላማን ሊቃዉንት ጠይቀህ እንደምታጋራን በጉጉት እንጠብቃለን።

Debtera Meleket,

"Copy paste" ማድረጉ አይጠቅምህም፥ እምነትህ መፅሃፍ ቅዱሳዊ መሆን አለበት። ለመሆኑ ክርስትና በአዶሊስ ነው ወይስ በምጽዋ ነው የመጣው?

[Axumezana]

ቀዳማዊ ምኒልክ ጋር የተያያዘው ትረካ እውነተኛ ለመሆኑ ዋና ምንጩ ምንድነው?
ትግሬና አማራ የሚባል ህዝብ በአራተኛው ክፍለዘመን ለመኖሩስ ምንጩ ምንድነው?
በአክሱም ጊዜ ዋናው ወደብ አዶሊስ ሲሆን፥ በምፅዋ ገባ ለሚለው ማመሳከርያ ምንጭ የለም።
ለዚያ ነው " copy paste " ማድረጉ" አይጠቅምህም የምለው።
የቤተክርስትያን ሊቃውንት 81ዱን፥ 66ቱን ወይም ሌሎችንም፥ እንደ የእግዚአብሄር የመመርያ ቃል አድርገው ሲጠርዙ እንዱ ጥቅሙ የሃሰት ትምህርትን፥ ለመቆጣጠር፥ ነው። ስዕል ማምለክ ጣኦት ማምለክ ነው። አይደለም ካልክ ከመፅሃፍ ቅዱስ ጥቅስ አምጣ፤

[Meleket]

ወዳጃችን ስእል ሆነ ቅርጽ በክርስትና ኣይመለክም።

ለግንዛቤህ ከዚህ ጋር በተያያዘ ጉዳይ ላይ ትንሽ እንግለጽልህ። ቅዱስ መጽሐፍን ፈተሽ ፈተሽ ካደረግክ እኮ፡ እግዚኣብሄር ሙሴን በኣስራጺ የእባብ ቅርጽ እንዲሰራ የታመመ ሰውም ወደዚያ እንዲያይ እንዲፈወስም ወዘተ ወዘተ ግሮት ነበር።(ኦሪት ዘኁልቍ 21፡8_ ፳፩፡፰) ታቦትም ስራ ብሎት ነበር፡ ኪሩቤልም ሱራፌልም ቅረጽ (ኦሪት ዘፀአት 25፡10) ብሎት ነበር። ኣምልካቸው ስላላለ ግን ኣይመለኩም። ህዝቡ ተሳስቶ ሲያመልካቸው ግን እግዚኣብሄር ምን እንዳደረገ ክርስትያኖች ጠንቅቀን እናውቃለን። (መጽሐፈ ነገሥት ካልዕ፡ ምዕራፍ ፲፰፡፬ (18፡4) ማየት ነው።

ባንድ ወቅት በቤተክርስትያን ታሪክ ስእል ኣያስፈልግም ባዮች ፈልቀው ነበር፡ ቆቋ ቤተክርስትያን ደግሞ (ባለ ሁለት ዳይሜንሽን) ስእል ብቻ ሳይሆን ሶስተኛ ዳይሜንሽንን ያካተተ ቅርጽ ሳይቀር ይደረግ ብላ ወሰነች። ቁምነገሩ ቅርጹ ላይ ወይ ስእሉ ላይ ሳይሆን ከዚያ ባሻገር ነው።

ትግርኛው ከቀለለህ እስቲ ከፒተር ክሪፍት የተባለ ታላቅ መምህር ጥናት በኣባ ሱራፌል የተተረጎመውን በትግርኛው እናውጋህ

“ዝተቐርጸ ምስልን ስእልን ንኣኻ ኣይትግበር” (ዘጸ 20፡4)። “እዚ መለኮታዊ ትእዛዝ ብኢድ-ሰብ ንዚግበር ዝኾነ ይኹን ዓይነት ሥእሊ ወይ ምስሊ-ኣምላኽ ይእግድ” (መዝገብ ሃይማኖት መ.ሃ 2129)።

እንተኾነ፡ ድሮ ኣብ ግዜ ብሉይ ኪዳን ብርእሱ፡ በቲ ዝተሠገወ ቃል ንዚፍጸም ድኅነት፡ ብኣምሳላዊ መንገዲ ዜመልክት ምስልታት ኪግበር ባዕሉ እግዚኣብሔር ሠሪዑ ወይ ኣፍቂዱ እዩ። እዚ ከኣ ከምቲ ተመን-ኣስራዚ፡ ታቦት ኪዳንን፡ ኪሩቤልን ዝበለ እዩ” (መ.ሃ. 2130)።

“ኤኩመኒካዊ ጉባኤ ኒቅያ ሻብዓይ (787 ዓ.ም.) እውን ኣብ ምሥጢረ ሥጋዌ-ቃል ተመርኵሱ፣ ተጻይ’ቶም ሰበርቲ ኣይቆና ተላዒሉ፡ ክርስቶስን ናይታ ወላዲተ ኣምላኽን፣ ናይ መላእኽትን ቅዱሳንን ኣይቆና ኪኸብር ከምዚግባእ ኣረጋጊጹ። ወልደ-እግዚኣብሔር ሥጋ ብምልባሱ፣ ሓዲሽ “ኣገባብ” ወይ “ሥርዓት” ምስልን ሥእልን ኣተኣታተወ (መ.ሃ. 2131)።

ክርስትያን ከም ኣይሁዳውያንን ኣስላምን፥ እቲ መለኮታዊ ባህርይ ረቂቕ መንፈስ ምዃኑን ኪሠኣል ከምዘይክእልን ይፈልጡ እዮም። ከምኡ’ውን ነቲ ቀዳማይ ትእዛዝ ዚኽልክሎ ነገር ይቕበሉዎ እዮም። እንተኾነ ግን ክርስትያን ዘይከም አስላምን ኣይሁዳውያንን፥ ኣምላኽ ሰብ ከም ዝኾነ ይፈልጡ እዮም። ስለዚ እቲ ቀንዲ ምስሊ እግዚኣብሔር ክርስቶስ ብርእሱ እዩ።

ቅድሚ ኵሉ ካቶሊካውያን ንመንፈሳዊ ሥእልታት ክብሪ እምበር ኣምልኾ ኣይህቡን እዮም። “እቲ ንመንፈሳዊ ሥእልታት ዚወሃብ ክብሪ ‘ብትሕትና ዚግበር ኣኽብሮት’ ደኣ’ምበር፣ እቲ ንሓደ ኣምላኽ ንብሕቱ ዚወሃብ ኣምልኾት ኣይኮነን (መ.ሃ. 2132)።

ካልኣይ ድማ ኣመልካቲት ኢድ ካብኣ ሓሊፋ ነቲ ተመልክቶ ነገር ከም እተርኢ፥ እዚ ክብሪ እዚ ናብቲ ሥእሊ ብርእሱ ዝዓለመ ዘይኮነስ በቲ ሥእሊ ናብቲ ቀንዲ ኣካል ዚሕልፍ እዩ። “ንኣሳእል ብርእሱ፡ ከም መጠን ነገራት፡ ዚወሃብ መንፈሳዊ ኣምልኾት ወይ ስግደት የልቦን። . . . እቲ ናብዚ ሥእሊ ዚግበር ምንቅስቓስ፡ ከም መጠን ሥእሊ ኣብኡ ዘብቅዕ ዘይኮነስ፣ ክንየዉ ብምኻድ ናብቲ ዚውክሎ ገጽ ዚውንጭፍ እዩ” (መሃ 2132)።

እላይ ካስቀመጥንልህ የጥንት የሃይማኖት ኣባቶች ከጻፉት በዝቶብህ ትተሀው ከሆነ እነዚህ አራቱን መርጠህ እስኪ ኣንብብ። ሊጠቅሙህ ይችላሉ።
Augustine, Against Faustus, 20:21 (A.D. 400)
Cyril of Alexandria, On Psalms 113 (115) (ante A.D. 444).
Jerome, Against Vigilantius, 6 (A.D. 406).
Ecumenical Council of Nicea II, Action VII (A.D. 787).

የቀጠናችንን ታሪክ በተመለከተ ያቀረብካቸው ጥያቄዎች መልካም ናቸው። ለዚያም ነው አስቀድመን የመስማማትና ያለመስማማት መብትህ የተጠበቀ ነው ያልንህ። ምንጩን መዳሰስ ያንተ ድርሻ ነው። ምንጩን መመርመር ቅርስ ላይ ተቀምጠው ከመዋጋት ይልቅ ቅርስን ለመመርመር ዕድል የተነፈጋቸውን የቀጠናችን ዜጎችና ተመራማሪዎች ይመለከታል።

እንደሁኔታህ ከሆነ በዚያን ወቅት አዱሊስ ብቻ የነበረች መስሎሃል። አልንህ እኮ ዳሕላክ፡ ምጽዋዕ፡ እምበረሚ፡ እምኩሉ (እመኩሉ)፡ ገደም፡ ወዘተም በዚያን ግዜ ነበሩ ኣሉም ይኖራሉም።

ቀዳማዊ ምኒልክን በመለከተ ህዝባችን በአፈ ታሪክ የሚገልጸው፡ አስመራ ጫፍ ማይ በላ ላይ መወለዱን ነው። ማይ በላ የሚለው ቃል የትግርኛ ቃል ነው። ስለዚህ ቢያንስ ቢያንስ የትግርኛ ህዝብ በወቅቱ ነበር ሊባል ይችል ይሆናል። የትግርኛ ህዝብ ከነበረም የአማራ ህዝብም መንትያው ነውና ሊኖር ይችላል ሊባል ይቻላል።

ስለ ማመሳከርያ ምንጮች ጥያቄህ መልካም ነው፡ እነ ተክለጻድቅ መኩሪያ ሲጽፉ ዝም ብለው ታሪክ ይፈጥራሉ ዬሚባሉ ሰዎች ኣይደሉም። አልፎ አልፎ ሊሳሳቱ ይችላሉ፡ ቢሆንም ግን ቅሉ ጽሑፎቻቸውን ሲያዘጋጁ በርካታ መጻሕፍትን እንዳገላበጡ ነው ዬሚነበበው።

ከዚህ ኣኳያ የመንበረ ሰላማን ሊቃዉንት እይታ ልታቀርብልን ካልቻልክ፡ ከመንበረ ሰላማ ለዬት ያለ መንበረ ደቂቀ ልትከፍት ኣስበህ ይሆንን ብለን ጠርጥረናል ኣንልህም። ይመችህ ወዳጃችን።

ቀዳማዊ ምኒልክ ጋር የተያያዘው ትረካ እውነተኛ ለመሆኑ ዋና ምንጩ ምንድነው?
ትግሬና አማራ የሚባል ህዝብ በአራተኛው ክፍለዘመን ለመኖሩስ ምንጩ ምንድነው?
በአክሱም ጊዜ ዋናው ወደብ አዶሊስ ሲሆን፥ በምፅዋ ገባ ለሚለው ማመሳከርያ ምንጭ የለም።
ለዚያ ነው " copy paste " ማድረጉ" አይጠቅምህም የምለው።
የቤተክርስትያን ሊቃውንት 81ዱን፥ 66ቱን ወይም ሌሎችንም፥ እንደ የእግዚአብሄር የመመርያ ቃል አድርገው ሲጠርዙ እንዱ ጥቅሙ የሃሰት ትምህርትን፥ ለመቆጣጠር፥ ነው። ስዕል ማምለክ ጣኦት ማምለክ ነው። አይደለም ካልክ ከመፅሃፍ ቅዱስ ጥቅስ አምጣ፤

[Meleket]

ስእል በክርስትና እንደማይመለክ ከገለጽን ዘንዳ፡ ይበልጥ ለግንዛቤ ይረዳ ዘንድ እስቲ ስለ ስእልም፡ ስለ ቅርሰ-ቅዱሳን ስለ ጸበል ከቅዱስ መጽሐፍ ኣንዳንድ ሐቆችን እናጋራ።

ይህን ጽሑፍ ዓድዋ ላይ የመጀመርያ ስብከታቸውን በትግርኛ ስለ ፍቅር ለሰበኩት ለቅዱስ ያዕቆብ ዮስጢኖስ እንዲሁም ከዚያ በፊት ለካቶሊክ እምነት ብርቱ ገድል ለተጋደሉት የጀስዊት ካህናት ክብር እዚህ ኣጋርተነዋል።

IMAGES AND STATUES, RELICS & HOLY WATER
I. Images and Statues
II. Relics
III. Holy Water

I. Images and Statues
Deut. 4:15 - from this verse, Protestants say that since we saw "no form" of the Lord, we should not make graven images of Him.

Deut. 4:16 - of course, in early history Israel was forbidden to make images of God because God didn't yet reveal himself visibly "in the form of any figure."

Deut. 4:17-19 - hence, had the Israelites depicted God not yet revealed, they might be tempted to worship Him in the form of a beast, bird, reptile or fish, which was a common error of the times.

Exodus 3:2-3; Dan 7:9; Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32; Acts 2:3- later on, however, we see that God did reveal himself in visible form (as a dove, fire, etc).

Deut. 5:8 - God's commandment "thou shall not make a graven image" is entirely connected to the worship of false gods. God does not prohibit images to be used in worship, but He prohibits the images themselves to be worshiped.

Exodus 25:18-22; 26:1,31 - for example, God commands the making of the image of a golden cherubim. This heavenly image, of course, is not worshiped by the Israelites. Instead, the image disposes their minds to the supernatural and draws them to God.

Num. 21:8-9 - God also commands the making of the bronze serpent. The image of the bronze serpent is not an idol to be worshiped, but an article that lifts the mind to the supernatural.

I Kings 6:23-36; 7:27-39; 8:6-67 - Solomon's temple contains statues of cherubim and images of cherubim, oxen and lions. God did not condemn these images that were used in worship.

2 Kings 18:4 - it was only when the people began to worship the statue did they incur God's wrath, and the king destroyed it. The command prohibiting the use of graven images deals exclusively with the false worship of those images.

1 Chron. 28:18-19 - David gives Solomon the plan for the altar made of refined gold with a golden cherubim images. These images were used in the Jews' most solemn place of worship.

2 Chron. 3:7-14 - the house was lined with gold with elaborate cherubim carved in wood and overlaid with gold.

Ezek. 41:15 - Ezekiel describes graven images in the temple consisting of carved likenesses of cherubim. These are similar to the images of the angels and saints in many Catholic churches.

Col. 1:15 - the only image of God that Catholics worship is Jesus Christ, who is the "image" (Greek "eikon") of the invisible God.

II. Relics
Mark 15:43; John 19:38 - Joseph of Arimathea sought Christ's dead body instead of leaving it with the Romans. Joseph gave veneration to our Lord's body.

Mark 16:1; Luke 24:1 - the women came to further anoint Christ's body even though it had been sealed in the tomb.

John 19:39 - Nicodemus donated over one hundred pounds of spices to wrap in Jesus' grave clothes. This is also veneration of our Lord's body.

Matt. 9:21; Mark 5:28 - the woman with the hemorrhage just sought the hem of Christ's cloak and was cured. This shows that God uses physical things to effect the supernatural.

Acts 19:11-12 - Paul's handkerchiefs healed the sick and those with unclean spirits. This is another example of physical things effecting physical and spiritual cures.

Acts 5:15 - Peter's shadow healed the sick. This proves that relics of the saints have supernatural healing power, and this belief has been a part of Catholic tradition for 2,000 years.

Rev. 6:9 - the souls of the martyrs are seen beneath the heavenly altar. Their bones are often placed beneath altars in Catholic churches around the world.

2 Kings 13:21 - Elisha's bones bring a man back to life. The saints' bones are often kept beneath the altars of Catholic churches and have brought about supernatural cures throughout the Christian age.

Rom. 13:7; Phil. 2:25-29; Heb. 3:3; 1 Pet. 2:7 – we are taught to honor the people of God and in 1 Cor. 4:16-17; 1 Cor. 11:1-2; Phil. 3:17; 1 Thess. 1:6; 2 Thess. 3:7; Heb. 6:12; Heb. 13:7; James 5:10-11 – we are reminded to imitate them. Keeping relics of the saints serves both to honor and imitate their heroic faith in Christ (just as keeping articles of deceased loved ones helps us honor and imitate them).

III. Holy Water
Ex. 29:4; Lev. 8:6 - Aaron and his sons were washed in holy water in their consecration to the priesthood. Thus, we see the use of holy water during the beginning of salvation history.

Ex. 30:18-19 - the Lord requires Aaron and his sons to wash their hands and feet in holy water before they offered sacrifices to Him. The Church uses holy water for various purposes, and holy water fonts are generally located at the entrance of Catholic churches to be used before the sacrifice of Christ is offered to the Father.

Num. 5:17 - here again, the priest uses holy water. God uses natural matter to convey the supernatural,just as God who is Spirit became flesh in Christ Jesus.

Num. 8:7 - the Lord says to "sprinkle them with the water of remission." The Lord uses water, a physical property, to convey His supernatural property of grace.

1 Kings 7:38-39 - in King Solomon's temple, there were ten large basins of holy water. Holy water has always been used in the context of worship.

John 9:6-7 – Jesus uses clay and spittle to heal the blind man’s eyes, and ordered him to wash in the pool of Siloam to effect the cure. Jesus did not need to use spittle, clay and water, but He does to demonstrate that God uses the material things He created to give graces and heal us.

John 13:4-10 - the Lord uses water to wash the apostles' feet to prepare them for their sacramental priesthood.

John 19:34 - water and blood flowed from Jesus' pierced side on the Cross. The Church uses holy water as a symbol of our Lord's life giving water that flowed from His sacred Heart, and as the property which brings about the power of Jesus Christ Himself, in baptism, the Eucharist, and other sacred rites of the Church.
http://www.scripturecatholic.com/sacramentals.html

.. .. ..
ለዚያ ነው " copy paste " ማድረጉ" አይጠቅምህም የምለው።
የቤተክርስትያን ሊቃውንት 81ዱን፥ 66ቱን ወይም ሌሎችንም፥ እንደ የእግዚአብሄር የመመርያ ቃል አድርገው ሲጠርዙ እንዱ ጥቅሙ የሃሰት ትምህርትን፥ ለመቆጣጠር፥ ነው። ስዕል ማምለክ ጣኦት ማምለክ ነው። አይደለም ካልክ ከመፅሃፍ ቅዱስ ጥቅስ አምጣ፤

[Axumezana]

ያልኩት፤

"በአክሱም ጊዜ ዋናው ወደብ አዶሊስ ሲሆን፥ በምፅዋ ገባ ለሚለው ማመሳከርያ ምንጭ የለም፥"

ወደብ አዶሊስ ብቻ ነበረ እልክ የሚለውን ከዬት አመጣኸው?

ከመፅሃፍ ቅዱስ ጥቅስ አምጣ ስትባል መጥቀስ አልቻልክም፤ ሌላውን ዝባዝንኬ፥ የኔን ጥያቄ አይመልስም፤

የደብተራ ነገር ቢወግጡት እንቦጭ ነው!

[Axumezana]

Col. 1:15 - the only image of God that Catholics worship is Jesus Christ, who is the "image" (Greek "eikon") of the invisible God.

ይኽ ማለት የክርስቶስን ስቅለት በምሳሌ ለማሳዬት የተሰራውን አሻንጉሊት ለማምለክ የተሰጠ ማብራርያ ከሆነ የተጠቀሰው፥ መንፈሳዊውን ነገር በግኡዝ መተካቱ ጣዖት አምልኮ ነው፤

[Meleket]

“ወዳጃችን ስእል በክርስትና ኣይመለክም” ብለንሃል እኮ። የተዛባ ግንዛቤህን አስተካክል። ክርስትያኖችን በግድ ስእል ታመልካላችሁ ልትለን አትችልም፡ ዬምናመልከውን ስለምናውቅ።

ስለ ኣዱሊስ ካነሳህ ዘንዳ። አሁን በዚህ በጊዝያችን ከኤርትራ ወደ ኢትዮጵያ ኣባ ሰላማ ወይ ፍረሚናጦስ በአካልና በመሬት እንደ የጥንቱው ሰላማ ቢገቡ፡ ዋናው መንገድ የትኛው ነው ልትል ነው። የዛላምበሳው ነው ወይስ የጸረናው ወይስ የክሳድዒቃዉ ወይስ የኦምሓጀሩ ወይስ የቡሬው የሚለው ጉዳይ መልስህ ምን ሊሆን ነው። ያኔም ከአክሱም ፩ሽሕ ዓመታት በፊትም አዱሊስ ነበረች ። ስለዚህ እንደ አዱሊስ ሁሉ ምጽዋዕም እምበረሚም ገደምም ዙላም እምኩሉም ወዘተም ነበሩ። የባሕረኤርትራ በመቶዎች ዬሚቆጠሩ ማርሳዎችም ነበሩ። በኣዱሊስ በኩል ገባ ለማለትስ ማመሳከሪያ ምን ኣለህ ብትባል ምን ልትል ነው። ጨዋታውና ታሪኩ ሲጠቃለል ክርስትና በባሕረ ኤርትራ በኩል ወደ የአሁኗ 'ኢትዮጵያ' ገባ ዬሚለው ሁላችንንም ዬሚያስማማ ይሆናል። በዬትኛው በር ለሚለው ግን ይበልጥ ምርምርና ጥናት በማድረግ ሊደረስበት ይችላል።

ሰላምህ ይብዛ ወዳጃችን! ሰከን ብለህ ግን ጥቅሶቹንና ይዘታቸውን መርምር።

.. ስዕል ማምለክ ጣኦት ማምለክ ነው። አይደለም ካልክ ከመፅሃፍ ቅዱስ ጥቅስ አምጣ፤

ያልኩት፤

"በአክሱም ጊዜ ዋናው ወደብ አዶሊስ ሲሆን፥ በምፅዋ ገባ ለሚለው ማመሳከርያ ምንጭ የለም፥"

ወደብ አዶሊስ ብቻ ነበረ እልክ የሚለውን ከዬት አመጣኸው?

ከመፅሃፍ ቅዱስ ጥቅስ አምጣ ስትባል መጥቀስ አልቻልክም፤ ሌላውን ዝባዝንኬ፥ የኔን ጥያቄ አይመልስም፤

የደብተራ ነገር ቢወግጡት እንቦጭ ነው!