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They won the sureness of the master at Aksum (a solid domain in northern Ethiopia) and were allowed to convert. The succeeding master, Ezana, was blessed through water by Frumentius, and Christianity was made the state religion. Near the farthest furthest reaches of the fifth century, nine clerics from Syria are said to have conveyed religion to Ethiopia and stimulated the translation of the Scriptures into the Geʿez language.

The Ethiopian church followed the Coptic (Egyptian) church (as of now called the Coptic Orthodox Church of Alexandria) in excusing the Christological decision gave by the Council of Chalcedon in 451 CE that the human and eminent characteristics of Jesus Christ were comparatively present in one person without intermixing. Conflicted with to this dyophysitism, or two-nature standard, the Coptic and Ethiopian places of love held that the human and wonderful characteristics were correspondingly present through the mystery of the Incarnation inside a singular nature. This position—called miaphysitism, or single-nature precept—was unraveled by the Roman and Greek sanctuaries as a heresy called monophysitism, the conviction that Christ had quite recently a solitary nature, which was eminent. The Ethiopian church included into its name the word tewahedo, a Geʿez word meaning "fortitude" and conveying the gathering's miaphysite conviction. Like other affirmed non-Chalcedonian (also insinuated as Oriental Orthodox) spots of love, it was cut off from trade with the Roman Catholic and Eastern Orthodox churches until the mid-20th century, when a critical number of the Christological inquiries that rose up out of Chalcedon were settled through ecumenical talk.