Ephrem the Syrian |
Writing this book has given me a great opportunity to explore further some people (and images, music, literature, etc.) with whom I was already very familiar, but it also has given me a fantastic chance to explore people (and images, music, literature, etc.) with whom I was not very familiar (e.g., Macrina the Younger was especially fascinating). Ephrem the Syrian is another example of someone whose work I was not very familiar with, but whose work was a delight to read and to learn more about.
Ephrem the Syrian (ca. 306-373) was a prolific poet, hymnist, teacher,
theologian, polemicist, and biblical interpreter. Ephrem (also Ephraim or
Ephraem) is the most celebrated voice within the Syriac tradition of
Christianity—Sebastian Brock even calls him “the finest poet in any language of
the patristic period” (The Syriac Fathers
1987: xv)—and one of the most revered Christians during Late Antiquity. Jerome’s
brief biography of Ephrem tells us that he composed many “distinguished” works
in the Syriac language (a dialect of Aramaic) and exhibited the “incisive power
of lofty genius” (Lives 115).
Ephrem lived in Nisibis (in the southeast of modern Turkey,
near the Syrian border) for most of his life, writing hymns, serving in the
catechetical school, tending to the poor, and performing other duties in
episcopal service. In 363, however, Emperor Jovian surrendered Nisibis to the
Persians, causing Ephrem and other Christians to flee the city. Ephrem settled
in Edessa for the last ten years of his life, living a life of poverty and
asceticism in a cave, until he died on 9 June 373.
Ephrem’s legacy—especially the influence of his hymns and
the musical precedents they set—is tremendously important for Syriac
Christianity. The majority of Ephrem’s extant works are hymns (madrāshē).
He wrote hundreds of hymns, and many of them were sung/recited in the church’s
liturgy, complementing—as Jerome notes—the chanting of Scripture in worship
services. As a result of his influence, the liturgy of the Eastern church is still
more based on poetry and hymns than is the liturgy of other church traditions
(MacCulloch 2009: 183). These hymns are sometimes called “teaching songs,”
because they are intended to be chanted and accompanied by a lyre in the style
Christians envisioned King David doing in the Hebrew Bible (Griffith 2004:
1399; cf. the Kontakion during the
Byzantine era).
Ephrem’s mode of biblical interpretation also became the
sole approach adopted by Syriac Christian writers, and his works were
translated into a number of different languages. His prose works include
commentaries on the Bible and the Diatessaron (a harmony of the four New Testament Gospels
compiled into a single narrative by Tatian around 150-160 CE), as well as polemical
works against the followers of Marcion and others.
In my next post, I will write a little bit about Ephrem's parable interpretation in his commentary on the Diatessaron.
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