In response to Islamic expansion in the Red Sea area and the loss of their seaborne commercial network, the Aksumites turned their attention to the colonizing of the northern Ethiopian highlands. The Agew peoples, divided into a number of groups, inhabited the central and northern highlands, and it was these peoples who came increasingly under Aksumite influence. In all probability, this process of acculturation had been going on since the first migrants from Southwest Arabia settled in the highlands, but it seems to have received new impetus with the decline of Aksum's overseas trade and consequent dependence upon solely African resources. As early as the mid-seventh century, the old capital at Aksum had been abandoned; thereafter, it served only as a religious center and as a place of coronation for a succession of kings who traced their lineage to Aksum. By then, Aksumite cultural, political, and religious influence had been established south of Tigray in such Agew districts as Lasta, Wag, Angot, and, eventually, Amhara.

This southward expansion continued over the next several centuries. The favored technique involved the establishment of military colonies, which served as core populations from which Aksumite culture, Semitic language, and Christianity spread to the surrounding Agew population. By the tenth century, a post-Aksumite Christian kingdom had emerged that controlled the central northern highlands from modern Eritrea to Shewa and the coast from old Adulis to Zeila in present-day Somalia, territory considerably larger than the Aksumites had governed. Military colonies were also established farther afield among the Sidama people of the central highlands. These settlers may have been the forerunners of such Semitic-speaking groups as the Argobba, Gafat (extinct), Gurage, and Hareri, although independent settlement of Semitic speakers from Southwest Arabia is also possible. During the eleventh and twelfth centuries, the Shewan region was the scene of renewed Christian expansion, carried out, it appears, by one of the more recently Semiticized peoples--the Amhara.

About 1137 a new dynasty came to power in the Christian highlands. Known as the Zagwe and based in the Agew district of Lasta, it developed naturally out of the long cultural and political contact between Cushitic- and Semitic-speaking peoples in the northern highlands. Staunch Christians, the Zagwe devoted themselves to the construction of new churches and monasteries. These were often modeled after Christian religious edifices in the Holy Land, a locale the Zagwe and their subjects held in special esteem. Patrons of literature and the arts in the service of Christianity, the Zagwe kings were responsible, among other things, for the great churches carved into the rock in and around their capital at Adefa. In time, Adefa became known as Lalibela, the name of the Zagwe king to whose reign the Adefa churches' construction has been attributed.

By the time of the Zagwe, the Ethiopian church was showing the effects of long centuries of isolation from the larger Christian and Orthodox worlds. After the seventh century, when Egypt succumbed to the Arab conquest, the highlanders' sole contact with outside Christianity was with the Coptic Church of Egypt, which periodically supplied a patriarch, or abun, upon royal request. During the long period from the seventh to the twelfth century, the Ethiopian Orthodox Church came to place strong emphasis upon the Old Testament and on the Judaic roots of the church. Christianity in Ethiopia became imbued with Old Testament belief and practice in many ways, which differentiated it not only from European Christianity but also from the faith of other Monophysites, such as the Copts. Under the Zagwe, the highlanders maintained regular contact with the Egyptians. Also, by then the Ethiopian church had demonstrated that it was not a proselytizing religion but rather one that by and large restricted its attention to already converted areas of the highlands. Not until the fourteenth and fifteenth centuries did the church demonstrate real interest in proselytizing among nonbelievers, and then it did so via a reinvigorated monastic movement.

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Source: U.S. Library of Congress