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The Monk Ephrem the Syrian, a teacher of repentance, was born at the beginning of the IV Century (his precise year of birth is unknown) in the city of Ninevah (Mesopotamia) into the family of poor farmers. His parents raised their son in piety but from the time of his childhood he was known for his quick temper and irascible character. In his youth he often had fights, he acted thoughtlessly, and even doubted of God’s Providence, until at last he came to his senses through the Lord’s mercy, guiding him on the path of repentance and salvation.

Once he was unjustly accused of the theft of a sheep and was thrown into prison. It was at this time he heard a voice calling him to repentance and to rectify his life. After this, he was acquitted of the charges and set free.

Within Ephrem there took place a deep repentance. The youth withdrew outside the city and became a hermit. This form of Christian asceticism had been introduced at Ninevah by the Egyptian Wilderness-Dweller Eugenios (Eugene), who was a disciple of the Monk Anthony the Great.

At that time Ephraim attached himself to Saint James (Comm. 13 January), the bishop of the Ninevah Church. Saint James was numbered among the hermits and was an outstanding father and ascetic, a preacher of Christianity and denouncer of the Arians. Under the graced guidance of the holy hierarch, the Monk Ephrem attained to Christian meekness, humility, submission to the Will of God, and the strength without murmur to undergo various temptations. Saint James knew the high qualities of his student and he used them for the good of the Ninevah Church — he entrusted him to read sermons, to instruct children in the school, and he took Ephrem along with him to the First OEcumenical Council at Nicea (in the year 325). The Monk Ephrem was in obedience to Saint James for 14 years, until the bishop’s death.

After the capture of Ninevah by the Persians in the year 363, the Monk Ephrem abandoned the wilderness and settled in a monastery near the city of Edessa. Here he saw many a great ascetic, passing their lives in prayer and psalmody. Their caves were solitary shelters, and they fed themselves off a certain plant. He became especially close with the ascetic Julian (Comm. 18 October), who was one with him in a spirit of repentance. The Monk Ephrem combined with his ascetic works an incessant study of the Word of God, gathering within it for his soul both solace and wisdom. The Lord gave him a gift of teaching, and people began to come to him, wanting to hear his words of instruction, which produced a particular effect upon the soul, since he began with self-accusation. The monk both verbally and in writing instructed everyone in repentance, faith and piety, and he denounced the Arian heresy, which during those times was disrupting the Church and society. Pagans and non-believers likewise, listening to the preaching of the monk, were converted to Christianity.

With great effort the Saint  made an interpretation of Holy Scripture — explaining the Pentateuch (i.e. “Five Books”) of Moses. He wrote many a prayer and church-song, thereby enriching the Church’s Divine-services. Amongst his most well-known are to the Most Holy Trinity, to the Son of God, and to the Most Holy Mother of God. He wrote for his Church song for the Twelve Great Feast days of the Lord (the Nativity of Christ, the Baptism, the Resurrection), and funereal song. Saint Emphrem’s Prayer of Repentance, “O Lord and Master of my life…”, is said during Great Lent, and it summons Christians to spiritual renewal.

So greatly valued are the works of the Monk Ephrem that his writings were read in certain churches, at gatherings of the faithful, particularly after the Holy Scripture. And now at present in accord with the Church Rule, certain of his instructions are prescribed to be read on the days of Lent.

Amngst the prophets, Saint David is pre-eminently the psalmodist; amidst the holy fathers of the Church the Monk Ephrem the Syrian is pre-eminently a man of prayer. His spiritual experience made him a guide to monks and a help to the pastors of Edessa. The Monk Ephrem wrote in Syrian, but his works were very early translated into the Greek and Armenian languages, and from the Greek into the Latin and Slavonic languages.

In numerous of the works of the Monk Ephrem are encountered glimpses of the life of the Syrian ascetics, the centre of which involved prayer and with it thereupon the toiling for the common good of the brethren. The outlook of the meaning of life among all the Syrian ascetics was the same. The end purpose of their efforts was considered by the monks to be communality with God and the diffusion of Divine grace within the soul of the ascetic; the present life for them was a time of tears, fasting and toil.

“If the Son of God be within thee, then also His Kingdom is within thee. Here then is the Kingdom of God — within thee, a sinner. Go inwards into thine self, search diligently and without toil thou shalt find it. Outside of thee is death, and the door to it is sin. Go inwards into thine self, dwell within thine heart, for since there is God”.

Constant spiritual sobriety, the developing of good within the soul of man gives unto him the possibility to take upon himself a task like blessedness, and a self-constraint like sanctity. The requital is presupposed in the earthly life of man, it is an undertaking by degrees of its spiritual perfection. Whoso grows himself wings upon the earth, says the Monk Ephrem, is one who soars up into the heights; whoso down here purifies his mind, there glimpses the Glory of God; in what measure each one loveth God, is that measure wherein is satiated to fullness by the love of God. Man, cleansing himself and attaining the grace of the Holy Spirit while still here, down upon the earth, has a foretaste therein of the Kingdom of Heaven. To attain to life eternal, in the teachings of the Monk Ephrem, does not mean to pass over from one sphere of being into another, but means rather to discover “the Heavenly” spiritual condition of being. Eternal life is not bestowed upon man as a one-sided working by God, but rather like a seed, it constantly grows within him through effort, toil and struggle.

The pledge within us of “theosis” (“obozhenie” or “deification”) is the Baptism of Christ, and the primal motivation for the Christian life is repentance. The Monk Ephrem was a great teacher of repentance. The forgiveness of sins in the sacramental-mystery of Repentance. This, according to his teaching, is not an external exoneration, not a forgetting of the sins, but rather their complete undoing, their annihilation. The tears of repentance wash away and burn away the sin. And moreover they (i.e. the tears) vivify, they transfigure sinful nature, they give the strength “to walk in the way of the commandments of the Lord”, encouraging the hope on God. In the fiery font of Repentance, wrote the Monk, “thou dost sail thyself across, O sinner, thou dost resuscitate thyself from the dead”.

The Monk Ephrem, in his humility reckoning himself the least and worst of all, at the end of his life set out to Egypt, to see the efforts of the great ascetics. He was accepted there as a welcome guest and received for himself great solace in his associating with them. On the return journey he visited at Caesarea Cappadocia with Saint Basil the Great (Comm. 1 January), who wanted to ordain him a priest, but the monk considered himself unworthy of priesthood, and at the insistence of Saint Basil, he accepted only the dignity of deacon, in which he remained until death. Even later on, Saint Basil the Great invited the Monk Ephrem to accept the cathedra-chair of a bishop, but the saint feigned folly to avoid for himself this honour, in humility reckoning himself unworthy of it.

Upon his return to his own Edessa wilderness, the Monk Ephrem intended to spend the rest of his life in solitude. But Divine Providence again summoned him to service of neighbour. The inhabitants of Edessa were suffering from a devastating famine. By the influence of his word, the monk induced the wealthy to render aid to those that lacked. From the offerings of believers he built a poor-house for the destitute and sick. The Monk Ephrem then withdrew to a cave nigh to Edessa, where he remained to the end of his days.

Menologion Version 3.0
Copyright © 1997-2007 Thomas G. (Michael) Purcell

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