Saint Ephrem the Syrian
Feast Day January 28th
Historical Overview [1]
Saint Ephrem the Syrian is a significant figure for Syriac-speaking churches, Eastern churches and the Universal Church. The rich religious heritage he left behind is a unique treasure characterized by profound spirituality and pristine authenticity. Saint Ephrem was a theologian, poet, hymnist, and his vision inspires much of Maronite liturgy. In 1920, Pope Benedict XV named him a doctor of the church. Western feast day June 9th, Eastern feast day January 28th.
Ephrem was born in Nisibis (modern day Nusaybin, Turkey), a pivotally positioned border city that was alternately controlled by the Sassanian Persians and the Romans. After the two groups declared peace in 297, Nisibis became a hub for trade, fostering a distinct cultural movement. It became a meeting point for Mesopotamian civilization with Greek intellectual currents, as well as a confluence of different religions. The city had a complex ethnic composition, consisting of Assyrians, Arabs, Greeks, Jews, Parthians, Romans, and Iranians. Most of the population spoke the Aramaic language while Greek and Latin were used as languages for administration.
Life
Very little is known about the life of St. Ephrem, and there is no comprehensive biography of this great doctor. The details provided by various biographers are, at best, of questionable value. Only the general outline of his life is known to us.
Ephrem was born in the city of Nisibis around the year 305 to Christian parents. In one of his writings, he mentioned that his parents nurtured him in the Christian faith and instilled in him a reverence for the Lord. Ephrem served as a deacon and later lived in Edessa. He died around 373.
“He was educated and grew up beside James, Bishop of Nisibis (303-338), and with him founded the theological school in his city. He was ordained a deacon and was intensely active in local Christian community life until 363, the year when Nisibis fell into Persian hands. Ephrem then emigrated to Edessa, where he continued his activity as a preacher. He died in this city in 373, a victim of the disease he contracted while caring for those infected with the plague. It is not known for certain whether he was a monk, but we can be sure in any case that he remained a deacon throughout his life and embraced virginity and poverty.” Pope Benedict XVI, General Audience, November 28, 2007.
Ephrem was born in the city of Nisibis around the year 305 to Christian parents. In one of his writings, he mentioned that his parents nurtured him in the Christian faith and instilled in him a reverence for the Lord. Ephrem served as a deacon and later lived in Edessa. He died around 373.
“He was educated and grew up beside James, Bishop of Nisibis (303-338), and with him founded the theological school in his city. He was ordained a deacon and was intensely active in local Christian community life until 363, the year when Nisibis fell into Persian hands. Ephrem then emigrated to Edessa, where he continued his activity as a preacher. He died in this city in 373, a victim of the disease he contracted while caring for those infected with the plague. It is not known for certain whether he was a monk, but we can be sure in any case that he remained a deacon throughout his life and embraced virginity and poverty.” Pope Benedict XVI, General Audience, November 28, 2007.
Ephrem wielded significant influence among the Syrian Christians of Edessa, and his memory garnered reverence across various sects. He was hailed as the "Sun of the Syrians," the "Column of the Church," and the "Harp of the Holy Spirit." St. Jerome, in his catalog of illustrious Christians, mentions Ephrem in the following terms: "Ephrem, deacon of the Church of Edessa, wrote many works [opuscula] in Syriac, and became so famous that his writings are publicly read in some churches after the Sacred Scriptures. I have read in Greek a volume of his on the Holy Spirit; though it was only a translation, I recognized therein the sublime genius of the man."
“The testament he left for his fellow citizens - memorable for its faith, humility, and singular patriotism - reads as follows. ‘I, Ephrem, am dying. With fear, but also with reverence, I entreat you, citizens of Edessa, not to bury me under the altar or elsewhere in the house of God. It is not fitting that a worm teeming with corruption be buried in the temple and sanctuary of God. But lay me out in the tunic and mantle which I used and wore daily. Accompany me with psalms and prayers. I had neither pouch nor staff, neither wallet nor silver and gold; nor did I ever acquire or possess anything else earthly ...And may your city be blessed; for Edessa is the city and mother of the wise.’ And so Ephrem died, but his memory lives on, to the blessing of the Church Universal. Therefore, when his name began to be mentioned in the sacred liturgy, Gregory of Nyssa could say: ‘The splendor of his doctrine and life illumined all the earth, for he is known in almost every place where the sun shines’." Encyclical of Pope Benedict XV on St. Ephrem the Syrian, 1920.
From the Syrian and Byzantine Churches, the fame of Ephrem spread among all Christians. In their menologies and synaxaria Greeks and Russians, Jacobites, Chaldeans, Copts, and Armenians honor the holy deacon of Edessa.
From the Syrian and Byzantine Churches, the fame of Ephrem spread among all Christians. In their menologies and synaxaria Greeks and Russians, Jacobites, Chaldeans, Copts, and Armenians honor the holy deacon of Edessa.
Theological Style
In Edessa, Ephrem engaged in the composition of expansive biblical commentaries, theological treatises, and polemical debates. Yet, Ephrem's enduring fame lies in his numerous theological hymns crafted to instruct the faithful through the medium of song. Ephrem's distinctive contribution lies in his utilization of a theological style that transcends the literal interpretation of biblical texts. Ephrem skillfully employs typology and symbolism to convey profound theological insights.
Over four hundred hymns composed by Ephrem still exist. Granted that some have been lost, Ephrem's productivity is not in doubt. The church historian Sozomen credits Ephrem with having written over three million lines.
In an era when books were scarce, and literacy was limited, Ephrem possessed a special gift that enabled him to present Old and New Testament narratives in a distinct narrative form. His hymns, explaining or narrating stories such as the creation, the Incarnation and many others, proved especially fitting for a time when information was predominantly conveyed orally.
Rev. Joseph P. Amar, professor emeritus of Notre Dame University and a Maronite priest, mentions: “We cannot read Ephrem without becoming aware of the profound respect he had for the power of words, especially the words of scripture. He describes opening the Bible as a homecoming: “The words ran out to meet me. They flung their arms around me, took me by the hand, and led me in.”
Pope Benedict XVI: “St. Ephrem has left us an important theological inheritance …He is a rich and interesting author in many ways, but especially from the theological point of view. It is the fact that theology and poetry converge in his work which makes it so special. If we desire to approach his doctrine, we must insist on this from the outset: namely, on the fact that he produces theology in poetical form. Poetry enabled him to deepen his theological reflection through paradoxes and images. At the same time, his theology became liturgy, became music; indeed, he was a great composer, a musician. Theology, reflection on the faith, poetry, song and praise of God go together; and it is precisely in this liturgical character that the divine truth emerges clearly in Ephrem's theology.” General Audience, November 28, 2007.
Over four hundred hymns composed by Ephrem still exist. Granted that some have been lost, Ephrem's productivity is not in doubt. The church historian Sozomen credits Ephrem with having written over three million lines.
In an era when books were scarce, and literacy was limited, Ephrem possessed a special gift that enabled him to present Old and New Testament narratives in a distinct narrative form. His hymns, explaining or narrating stories such as the creation, the Incarnation and many others, proved especially fitting for a time when information was predominantly conveyed orally.
Rev. Joseph P. Amar, professor emeritus of Notre Dame University and a Maronite priest, mentions: “We cannot read Ephrem without becoming aware of the profound respect he had for the power of words, especially the words of scripture. He describes opening the Bible as a homecoming: “The words ran out to meet me. They flung their arms around me, took me by the hand, and led me in.”
Pope Benedict XVI: “St. Ephrem has left us an important theological inheritance …He is a rich and interesting author in many ways, but especially from the theological point of view. It is the fact that theology and poetry converge in his work which makes it so special. If we desire to approach his doctrine, we must insist on this from the outset: namely, on the fact that he produces theology in poetical form. Poetry enabled him to deepen his theological reflection through paradoxes and images. At the same time, his theology became liturgy, became music; indeed, he was a great composer, a musician. Theology, reflection on the faith, poetry, song and praise of God go together; and it is precisely in this liturgical character that the divine truth emerges clearly in Ephrem's theology.” General Audience, November 28, 2007.
Doctor of the Church
In 1920, Pope Benedict XV elevated St. Ephrem to the dignified position of Doctor of the Church.
“It is no wonder then that many of the Fathers of the Church stress the authority of St. Ephrem. Nyssenus says of his writings, 'Studying the Old and New Scriptures most thoroughly, he interpreted them accurately, word for word; and what was hidden and concealed, from the very creation of the world to the last book of grace, he illumined with commentaries, using the light of the Spirit.'[30] And Chrysostom: 'The great Ephrem [is] scourge of the slothful, consoler of the afflicted, educator, instructor and exhorter of youth, mirror of monks, leader of penitents, goad and sting of heretics, reservoir of virtues, and the home and lodging of the Holy Spirit.'[31] Certainly nothing greater can be said in praise of a man who, however, seemed so small in his own eyes that he claimed to be the least of all and a most vile sinner." Encyclical of Pope Benedict XV on St. Ephrem the Syrian, 14.
"Therefore, having invoked the Holy Spirit, by Our Supreme Authority, We confer upon St. Ephrem the Syrian, Deacon of Edessa, the title and the honors of Doctor of the Universal Church. We decree that his feast day, which is the 18th of June, is to be celebrated everywhere the birthdays of the other doctors of the Universal Church are celebrated." Encyclical of Pope Benedict XV on St. Ephrem the Syrian, 22.
The feast day of St. Ephrem was subsequently moved to June 9th in Western churches, while Eastern churches commemorate his feast day on January 28th.
“It is no wonder then that many of the Fathers of the Church stress the authority of St. Ephrem. Nyssenus says of his writings, 'Studying the Old and New Scriptures most thoroughly, he interpreted them accurately, word for word; and what was hidden and concealed, from the very creation of the world to the last book of grace, he illumined with commentaries, using the light of the Spirit.'[30] And Chrysostom: 'The great Ephrem [is] scourge of the slothful, consoler of the afflicted, educator, instructor and exhorter of youth, mirror of monks, leader of penitents, goad and sting of heretics, reservoir of virtues, and the home and lodging of the Holy Spirit.'[31] Certainly nothing greater can be said in praise of a man who, however, seemed so small in his own eyes that he claimed to be the least of all and a most vile sinner." Encyclical of Pope Benedict XV on St. Ephrem the Syrian, 14.
"Therefore, having invoked the Holy Spirit, by Our Supreme Authority, We confer upon St. Ephrem the Syrian, Deacon of Edessa, the title and the honors of Doctor of the Universal Church. We decree that his feast day, which is the 18th of June, is to be celebrated everywhere the birthdays of the other doctors of the Universal Church are celebrated." Encyclical of Pope Benedict XV on St. Ephrem the Syrian, 22.
The feast day of St. Ephrem was subsequently moved to June 9th in Western churches, while Eastern churches commemorate his feast day on January 28th.
Quotes and More
On the Nativity of Christ, Ephrem expressed his wonder before the Virgin in inspired tones:
"The Lord entered her and became a servant; the Word entered her, and became silent within her; thunder entered her and his voice was still; the Shepherd of all entered her; he became a Lamb in her, and came forth bleating.
"The belly of your Mother changed the order of things, O you who order all! Rich he went in, he came out poor: the High One went into her [Mary], he came out lowly. Brightness went into her and clothed himself, and came forth a despised form....
"He that gives food to all went in, and knew hunger. He who gives drink to all went in, and knew thirst. Naked and bare came forth from her the Clother of all things [in beauty]" (Hymn De Nativitate 11: 6-8).
"The Lord entered her and became a servant; the Word entered her, and became silent within her; thunder entered her and his voice was still; the Shepherd of all entered her; he became a Lamb in her, and came forth bleating.
"The belly of your Mother changed the order of things, O you who order all! Rich he went in, he came out poor: the High One went into her [Mary], he came out lowly. Brightness went into her and clothed himself, and came forth a despised form....
"He that gives food to all went in, and knew hunger. He who gives drink to all went in, and knew thirst. Naked and bare came forth from her the Clother of all things [in beauty]" (Hymn De Nativitate 11: 6-8).
In one of his hymns he effectively links Adam (in Paradise) to Christ (in the Eucharist):
"It was by closing with the sword of the cherub that the path to the tree of life was closed. But for the peoples, the Lord of this tree gave himself as food in his (Eucharistic) oblation.
"The trees of the Garden of Eden were given as food to the first Adam. For us, the gardener of the Garden in person made himself food for our souls. Indeed, we had all left Paradise together with Adam, who left it behind him.
"Now that the sword has been removed here below (on the Cross), replaced by the spear, we can return to it" (Hymn 49: 9-11).
"It was by closing with the sword of the cherub that the path to the tree of life was closed. But for the peoples, the Lord of this tree gave himself as food in his (Eucharistic) oblation.
"The trees of the Garden of Eden were given as food to the first Adam. For us, the gardener of the Garden in person made himself food for our souls. Indeed, we had all left Paradise together with Adam, who left it behind him.
"Now that the sword has been removed here below (on the Cross), replaced by the spear, we can return to it" (Hymn 49: 9-11).
Also on the Eucharist:
"In your bread hides the Spirit who cannot be consumed; in your wine is the fire that cannot be swallowed. The Spirit in your bread, fire in your wine: behold a wonder heard from our lips.
"The seraph could not bring himself to touch the glowing coal with his fingers, it was Isaiah's mouth alone that it touched; neither did the fingers grasp it nor the mouth swallow it; but the Lord has granted us to do both these things.
"The fire came down with anger to destroy sinners, but the fire of grace descends on the bread and settles in it. Instead of the fire that destroyed man, we have consumed the fire in the bread and have been invigorated" (Hymn De Fide 10: 8-10).
"In your bread hides the Spirit who cannot be consumed; in your wine is the fire that cannot be swallowed. The Spirit in your bread, fire in your wine: behold a wonder heard from our lips.
"The seraph could not bring himself to touch the glowing coal with his fingers, it was Isaiah's mouth alone that it touched; neither did the fingers grasp it nor the mouth swallow it; but the Lord has granted us to do both these things.
"The fire came down with anger to destroy sinners, but the fire of grace descends on the bread and settles in it. Instead of the fire that destroyed man, we have consumed the fire in the bread and have been invigorated" (Hymn De Fide 10: 8-10).
“Jesus is the Bridge who leads us back to the source of our life.”
"Blessed the one who continually humbles himself willingly; he will be crowned by the One who willingly humbled himself for our sake."
"The word of God is a tree of life that offers us blessed fruit from each of its branches. It is like that rock which was struck open in the wilderness, from which all were offered spiritual drink. Be glad then that you are overwhelmed, and do not be saddened because he has overcome you. A thirsty person is happy when drinking, and not depressed, because the spring is inexhaustible. You can satisfy your thirst without exhausting the spring; then when you thirst again, you can drink from it once more."
“Come, let us wonder at the virgin most pure, wondrous in herself, unique in creation, she gave birth, yet knew no man; her pure soul with wonder was filled, daily her mind gave praise in joy at the twofold wonder: her virginity preserved, her child most dear. Blessed is He who shone forth from her!”
"With the very weapon that death had used to kill Him, He gained the victory over death…death killed natural life, but supernatural Life killed death."
"Since humanity fell into Sheol because of a tree, it passed over to the place of life upon a tree. And so, on the tree where bitterness was tasted, sweetness has been tasted, so that we might learn who it is who has no rival among his creatures. Praise to you who suspended your cross over death so that souls could pass over on it from the place of the dead to the place of life."
“Virtues are formed by prayer. Prayer preserves temperance. Prayer suppresses anger. Prayer prevents emotions of pride and envy. Prayer draws into the soul the Holy Spirit, and raises man to Heaven.”
"The disciples, who were thought to have stolen a lifeless corpse, were found to be giving life to other corpses!…And the disciples, who ([the unbelievers] claimed) stole a dead body from living guards, were found to be banishing death in the name of the One who was stolen, so that death would not steal the life of the living."
"This is the Fisherman who came down to catch the lives of the lost. He observed publicans and prostitutes running off to debauchery and drunkenness, so He hurriedly spread His nets where they gathered, to snatch them from the food that sustains the body, (to bring them) to fasting that sustains spirits."
"Our Lord visibly carried [Peter] on the sea to teach us that He was also invisibly carrying him on dry land."
"According to thy mercy, pour out upon me, who am miserable, at least one small drop of grace to make me understand and be converted, that I might make at least some small effort to correct myself. For if thy grace does not illumine my soul, I will not be able to see the carelessness and negligence that the passions have produced in me through my apathy and recklessness."
“Glory be to Him, Who never felt the need of our praising Him; yet felt the need as being kind to us, and thirsted as loving us, and asks us to give to Him, and longs to give to us. His fruit was mingled with us men, that in Him we might come near to Him, Who condescended to us. By the Fruit of His stem He grafted us into His Tree.”
"The word of God is a tree of life that offers us blessed fruit from each of its branches. It is like that rock which was struck open in the wilderness, from which all were offered spiritual drink. Be glad then that you are overwhelmed, and do not be saddened because he has overcome you. A thirsty person is happy when drinking, and not depressed, because the spring is inexhaustible. You can satisfy your thirst without exhausting the spring; then when you thirst again, you can drink from it once more."
“Come, let us wonder at the virgin most pure, wondrous in herself, unique in creation, she gave birth, yet knew no man; her pure soul with wonder was filled, daily her mind gave praise in joy at the twofold wonder: her virginity preserved, her child most dear. Blessed is He who shone forth from her!”
"With the very weapon that death had used to kill Him, He gained the victory over death…death killed natural life, but supernatural Life killed death."
"Since humanity fell into Sheol because of a tree, it passed over to the place of life upon a tree. And so, on the tree where bitterness was tasted, sweetness has been tasted, so that we might learn who it is who has no rival among his creatures. Praise to you who suspended your cross over death so that souls could pass over on it from the place of the dead to the place of life."
“Virtues are formed by prayer. Prayer preserves temperance. Prayer suppresses anger. Prayer prevents emotions of pride and envy. Prayer draws into the soul the Holy Spirit, and raises man to Heaven.”
"The disciples, who were thought to have stolen a lifeless corpse, were found to be giving life to other corpses!…And the disciples, who ([the unbelievers] claimed) stole a dead body from living guards, were found to be banishing death in the name of the One who was stolen, so that death would not steal the life of the living."
"This is the Fisherman who came down to catch the lives of the lost. He observed publicans and prostitutes running off to debauchery and drunkenness, so He hurriedly spread His nets where they gathered, to snatch them from the food that sustains the body, (to bring them) to fasting that sustains spirits."
"Our Lord visibly carried [Peter] on the sea to teach us that He was also invisibly carrying him on dry land."
"According to thy mercy, pour out upon me, who am miserable, at least one small drop of grace to make me understand and be converted, that I might make at least some small effort to correct myself. For if thy grace does not illumine my soul, I will not be able to see the carelessness and negligence that the passions have produced in me through my apathy and recklessness."
“Glory be to Him, Who never felt the need of our praising Him; yet felt the need as being kind to us, and thirsted as loving us, and asks us to give to Him, and longs to give to us. His fruit was mingled with us men, that in Him we might come near to Him, Who condescended to us. By the Fruit of His stem He grafted us into His Tree.”
Sources for this page
Encyclical of Pope Benedict XV on St. Ephrem the Syrian
Benedict XVI-General Audience-28 November 2007
St. Ephrem-Catholic Encyclopedia
St. Ephrem-Wikipedia
Syriac Orthodox Patriarchate of Antioch and all the East-Department of Syriac Studies
The Maronite Voice - An article by Rev. Joseph P. Amar
Encyclical of Pope Benedict XV on St. Ephrem the Syrian
Benedict XVI-General Audience-28 November 2007
St. Ephrem-Catholic Encyclopedia
St. Ephrem-Wikipedia
Syriac Orthodox Patriarchate of Antioch and all the East-Department of Syriac Studies
The Maronite Voice - An article by Rev. Joseph P. Amar
