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Title: Religion and Spirituality/Christianity/People/Saints/E/Saint Ephrem the Syrian - Introductory Dissertation On St. Ephrem the Syrian and Aphrahat the Persian Sage, by John Gwynn, from the Nicene and Post-Nicene Fathers of the Christian Church, second series, volume 13.
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NPNF213. Gregory the Great (II), Ephraim Syrus, Aphrahat

« PrevPreliminary.Next »119IntroductoryDissertation.————————————Ephraim the SyrianandAphrahat the Persian Sage.————————————Preliminary.The two Fathers of the SyrianChurch, from whose writings the present Volume presents a selection,are from more than one point of view fitly associated as examples ofthe leaders of Syriac theological thought and literature.  Theyare the earliest Syriac authors of whom any considerable remainssurvive; and they both represent the religious mind of the SyrianChurch, but little affected by influences from without, other than theall-pervading influence of the Jewish and Christian Scriptures.Syriac Literature is, on the whole, of derivativegrowth.  It consists largely of versions or adaptations from theGreek.  The Syriac language, in the hands of those to whom theSyriac Church owes the admirable version of the Scriptures known as the“Peshitto,” proved itself capable of reproducingadequately, not only the sublime conceptions of God and of man’srelations to God which belong to the cognate Hebrew of the OldTestament, but also—the wider, subtler, and more complexreligious ideas for which the writers of the New Testament found theirfit vehicle in the Greek.  But the Peshitto, great as its valuemust have been to the religious life of Syriac-speaking Christians,never became to them what Luther’s Bible has been to Germany, andthe “Authorized” Bible of King James’s translators toEngland—an inspiring force in literature, not merely to elevateand enrich its language, but to quicken it in every branch. Syriac literature was indeed deeply penetrated by the Syriac Bible, butits level was never raised above mediocrity.  For the most part itis imitative not original;—nay, it rarely succeeds inassimilating so as to make its own what it has borrowed.  TheSyriac translator, if he worked on the writings of a Greek divine,would often paraphrase or even interpolate; if of a Greek historian,would subjoin a continuation; but he would seldom venturefarther.  Those who essayed independent authorship were few. A home-grown Syriac literature began with Ephraim and Aphrahat; but[setting aside a very small number of the writers who followed] it mayalmost be said to have ended with them.  These two, and thesealone, in place of being imitators or translators, were translated andimitated by the writers of foreign nations.  Aphrahat’sliterary lot was the singular one, that his work survived in an alientongue for alien readers, when the original had wellnigh perished outof the mem120ory of his ownpeople.  To Ephraim pertains the high and unique distinction ofhaving originated—or at least given its living impulse to—anew departure in sacred literature; and that, not for his own countrymerely, but for Christendom.  From him came, if not the firstidea, at all events the first successful example, of making song anessential constituent of public worship, and an exponent of theologicalteaching; and from him it spread and prevailed through the EasternChurches, and affected even those of the West.  To the Hymns, onwhich chiefly his fame rests, the Syriac ritual in all its forms owesmuch of its strength and richness; and to them is largely due the placewhich Hymnody holds throughout the Church everywhere.  And henceit has come to pass that, in the Church everywhere, he stands as therepresentative Syrian Father, as the fixed epithet appended to his nameattests—“Ephraim the Syrian,”—the oneSyrian known and reverenced in all Christendom.Of the two, it has been usual of late to reckon Aphrahatas the elder.  Further on, it will be shown in this Dissertationthat the reasons for so reckoning him are inadequate.  For thepresent it suffices to note that they were contemporaries—bothliving and writing about the middle of the fourth century, and thatpriority of treatment cannot with confidence be claimed foreither.  On grounds of convenience, therefore, we may properlyproceed to deal first with Ephraim, as being indisputably far the firstin order of importance, of copiousness, and of celebrity.« PrevPreliminary.Next »► Printer-friendly version This book has been accessed more than 189454 times since July 13, 2005.

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On

St.

Ephrem

the

Syrian

and

Aphrahat

the

Persian

Sage,

by

John

Gwynn,

from

the

Nicene

and

Post-Nicene

Fathers

of

the

Christian

Church,

second

series,

volume

13.

http://www.ccel.org/ccel/schaff/npnf213.iii.iii.i.html

Introductory Dissertation 2008 October

dvd rental

dvd


On St. Ephrem the Syrian and Aphrahat the Persian Sage, by John Gwynn, from the Nicene and Post-Nicene Fathers of the Christian Church, second series, volume 13.

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