Fairacres Publications 149 St Ephrem the Syrian (306-376), a visionary poet and spiritual teacher of the early Christian centuries, is known chiefly as the author of numerous hymns. These examples of his ‘Table Blessings’, recalling the events of salvation history, combine lyrical delight in the good and beautiful things of creation with an outpouring of praise and thanksgiving to their Creator.
In this volume is a translation of a collection of hymns of Christ, composed by Ephrem the Syrian (c. 306-373), the most famous and prolific of the Fathers of the Syriac-speaking Church.
As a member of the Oxford Movement, Morris had a natural fascination with Eastern Christianity. Using his linguistic skills to translate select works of St. Ephrem into English, he chose those that would create an impact on his fellow Englishmen in the nineteenth century. These works are still treasured by western proponents of Eastern Christianity today.
This volume presents for the first time in the Fathers of the Church series the work of an early Christian writer who did not write in either Greek or Latin. It offers new English translations of selected prose works by St. Ephrem the Syrian (c. A.D. 309-373).
Born at Nisibis, then under Roman rule, early in the fourth century; died June, 373. The name of his father is unknown, but he was a pagan and a priest of the goddess Abnil or Abizal. His mother was a native of Amid. Ephraem was instructed in the Christian mysteries by St. James, the famous Bishop of Nisibis, and was baptized at the age of eighteen (or twenty-eight). Thenceforth he became more intimate with the holy bishop, who availed himself of the services of Ephraem to renew the moral life of the citizens of Nisibis, especially during the sieges of 338, 346, and 350. One of his biographers relates that on a certain occasion he cursed from the city walls the Persian hosts, whereupon a cloud of flies and mosquitoes settled on the army of Sapor II and compelled it to withdraw. The adventurous campaign of Julian the Apostate, which for a time menaced Persia, ended, as is well known, in disaster, and his successor, Jovianus, was only too happy to rescue from annihilation some remnant of the great army which his predecessor had led across the Euphrates. To accomplish even so much the emperor had to sign a disadvantageous treaty, by the terms of which Rome lost the Eastern provinces conquered at the end of the third century; among the cities retroceded to Persia was Nisibis (363). To escape the cruel persecution that was then raging in Persia, most of the Christian population abandoned Nisibis en masse. Ephraem went with his people, and settled first at Beit-Garbaya, then at Amid, finally at Edessa, the capital of Osrhoene, where he spent the remaining ten years of his life, a hermit remarkable for his severe asceticism. Nevertheless he took an interest in all matters that closely concerned the population of Edessa. Several ancient writers say that he was a deacon; as such he could well have been authorized to preach in public. At this time some ten heretical sects were active in Edessa; Ephraem contended vigorously with all of them, notably with the disciples of the illustrious philosopher Bardesanes. To this period belongs nearly all his literary work; apart from some poems composed at Nisibis, the rest of his writings-sermons, hymns, exegetical treatises-date from his sojourn at Edessa. It is not improbable that he is one of the chief founders of the theological "School of the Persians", so called because its first students and original masters were Persian Christian refugees of 363. At his death St. Ephraem was borne without pomp to the cemetery "of the foreigners". The Armenian monks of the monastery of St. Sergius at Edessa claim to possess his body.
Ephrem is known for a theology that relies heavily on symbol and for a keen awareness of Jewish exegetical traditions. Yet he is also our earliest source for the reception of Nicaea among Syriac-speaking Christians. It is in his eighty-seven Hymns on Faith - the longest extant piece of early Syriac literature - that he develops his arguments against subordinationist christologies most fully. These hymns, most likely delivered orally and compiled after the author's death, were composed in Nisibis and Edessa between the 350s ans 373. They reveal an author conversant with Christological debates further to the west, but responding in a uniquely Syriac idiom. As such, they form an essential source for reconstructing the development of pro-Nicene thought in the eastern Mediterranean.
Ephrem the Syrian's six Metrical Discourses on Faith reflect on issues central to or arising from the Arian controversy as it manifested in the Syriac-speaking churches: the unique status of the Son of God, the distinction between creator and creation, and especially the problem of human audacity in the quest for knowledge of God. Like Ephrem's other works, these discourses are replete with biblical language and brimming with creative symbolism. However, being less terse and allusive in style than many of his other poems, they also serve as a crucial exposition of some of his most fundamental ideas and a relatively accessible introduction to his thought as a whole. This is the first complete English translation of the whole collection, accompanied by a detailed introduction and copious explanatory notes.
St Ephrem the Syrian's cycle of fifteen hymns on paradise offers a fine example of Christian poetry, in which the author weaves a profound theological synthesis around a particular Biblical narrative. Centered on Genesis 2 and 3, he expresses his awareness of the sacramental character of the created world, and of the potential of everything in the created world to act as a witness and pointer to the creator. God's two witnesses, says Ephrem, are: 'Nature, through man's use of it, [and] Scripture, through his reading it." In his writing, Ephrem posits an inherent link between the material and spiritual worlds. St Ephrem's mode of theological discussion is essentially Biblical and Semitic in character. He uses types and symbols to express connections or relationships to 'reveal' something that is otherwise 'hidden,' particularly expressing meanings between the Old Testament and the New, between this world and the heavenly, between the New Testament and the sacraments, and between the sacraments and the eschaton. His theology is not tied to a particular cultural or philosophical background, but operates by means of imagery and symbolism basic to all human experience.
Armenian text of the Prayers attributed to Ephrem the Syrian, with the first-ever translation into a western language. Utilizing a highly developed poetic rhythm, the author manifests a profound spirituality laying his own emptiness before the inexhaustible Mercy of God.
In this volume is a translation of a collection of hymns of Christ, composed by Ephrem the Syrian (c. 306-373), the most famous and prolific of the Fathers of the Syriac-speaking Church.
These volumes make available a diplomatic text and an English translation, the first ever modern translation, of the Commentary on Genesis preserved in Armenian and attributed to the fourth century poet, Ephrem the Syrian. Heretofore this text was known only from a single Venice manuscript, V873, printed by the Mekhitarist Fathers in 1836. This diplomatic edition utilizes the two other known manuscripts: another from the Venice Mekhitarist library, V352; and one from the library at Bzommar, Bza437. A lengthy introduction, the first real study of this text, demonstrates that while this Commentary is clearly based on a Syriac original, it represents a text that cannot have been written by the fourth-century Ephrem, but rather one that stems from a Syrian-Armenian milieu of around the tenth or eleventh centuries. This Commentary displays no correspondence with the surviving genuine Syriac Commentary on Genesis by Ephrem the Syrian, and makes manifest use of the work of Severus of Edessa (d. 861). This Commentary also shows marked characteristics of the translation technique well-known to have been supplied by the Armenians of the tenth to twelfth centuries.
These volumes make available a diplomatic text and an English translation, the first ever modern translation, of the Commentary on Genesis preserved in Armenian and attributed to the fourth century poet, Ephrem the Syrian. Heretofore this text was known only from a single Venice manuscript, V873, printed by the Mekhitarist Fathers in 1836. This diplomatic edition utilizes the two other known manuscripts: another from the Venice Mekhitarist library, V352; and one from the library at Bzommar, Bza437. A lengthy introduction, the first real study of this text, demonstrates that while this Commentary is clearly based on a Syriac original, it represents a text that cannot have been written by the fourth-century Ephrem, but rather one that stems from a Syrian-Armenian milieu of around the tenth or eleventh centuries. This Commentary displays no correspondence with the surviving genuine Syriac Commentary on Genesis by Ephrem the Syrian, and makes manifest use of the work of Severus of Edessa (d. 861). This Commentary also shows marked characteristics of the translation technique well-known to have been supplied by the Armenians of the tenth to twelfth centuries.
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