Christian monasticism in Ethiopia

Christian monasticism in Ethiopia has been practiced since the Aksumite era in the 6th century AD. The Nine Saints from the Byzantine Empire have played crucial roles in the development of monasticism in Ethiopia, which also continued during the Zagwe and Solomonic periods.

Debre Libanos and Debre Damo are some of the best-known monasteries in Ethiopia. Monasteries often have the titles of Debre ("church") and Gedam ("monastery") attached to communities of monks and nuns.

Overview
As tabots are associated with angels, Ethiopian monks are considered messengers of God which transcends the previous concept of theosis and is interpreted as a form of physical transformation. In terms of gender, monks usually represent the larger section of the Ethiopian clergy, whose "total number has been estimated at from 10% to 20% of the population, particularly the male population"; men constitute 80% of the monastics in Ethiopia. There are also a substantial number of nuns in every monastery. Nuns often do not consider the gender gap by assigning male or female superiority and respond that "God does not distinguish between male and female" and view monastic life as "mimesis of the life of Christ". Monasteries in Ethiopia usually are not founded in an enclosed or fortified structure, but most are in mountainous ranges through ambas, terrain, or hillside. Examples of such monasteries include Debre Damo, Debre Libanos and monasteries around Lake Tana islands. It is difficult to distinguish Ethiopian monasteries from obvious larger "bounded" cenobitic (communal) sites such as Debre Damo and Debre Libanos. In general, Ethiopian churches are attributed to monasteries because they are associated with the "Debre" or "Gedam" name and belong to community of monks and nuns.

In Addis Ababa, Orthodox Christians endorse media promotion about religion, but it is debated how to correctly promote asceticism, humility, and attention to God while avoiding pride.

Kingdom of Aksum
Ethiopian monasteries have played vital sociocultural and economic roles within Christian society in the Ethiopian Highlands. The concept of Christian monasticism dates back to the Kingdom of Aksum founded by missionaries called Nine Saints around the sixth century AD. Early Ethiopian monasticism was similar to that of adjacent regions such as Egypt, Nubia, and the Levant. As in Egypt, the monastery of Ethiopia unlikely had an active role in the Christianization of the local people.

According to mainstream historical records, Christianity reached the Axumite Empire during the reign of King Ezana in 330, although traditional accounts differ from the introduction of Christianity to the early Church period. Christianity persisted through the Early Middle Ages and many large church buildings were constructed in the northern province of Ethiopia, followed by rapid change in material culture (e.g., coinage, funerary tradition).

Christianity also survived through the decline of the Kingdom of Aksum in the seventh century and continued until the Dark Age, when written records overwhelmed external sources. The fall of Aksum is due to two main reasons: the first is the anonymity of its rulers and their size and status due to a decentralized structure. The History of the Patriarchs of Alexandria is the best example of this reason, and the second is that most accounts came from Arab writers, often travelers, and wrote much information about the economic status of the period.

Zagwe dynasty
The Zagwe dynasty, which succeeded the Axumite dynasty, reinvigorated Christendom after founding its capital, Roha, in the 12th century and later renamed Lalibela after eponymous king of the same name. During the reign of Gebre Meskel Lalibela, eleven rock-hewn churches were constructed within the town, and churches were also built in caves in the countryside around Lalibela.

However, historical records, even in this period, became more obscure than Aksum. The Gadlat (hagiographies) were the main source of notable kings and saints' descriptions and were written later than the actual events they described, although oral history differs with respect of archeological works at Lalibela.

Solomonic period
Monastery became the essence of life in social and economic role during the Solomonic period since the ascension of Yekuno Amlak (r. 1270–1285), providing charismatic religious leaders such as Abune Tekle Haymanot (1215–1313) and Iyasus Mo'a (1214–1294). Monasteries attracted royal patronage and became important centers of wealth within the political elite, where secular power was vested in the Emperor of Ethiopia and his court, as well as in the feudal system.

Until the Ethiopian Revolution in 1974, monasticism was important to the economy and agriculture of the highlands, which utilized the gult system. After the abolition of the monarchy in 1975, monasteries became nationalized during the Derg regime which diminished their power.